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A TRUE 

IHTEHFRETATION 

or ALL THX 

CHIEF TEXTS, 

AND 

MYSTERIOUS SAYINGS AND VISIONS OPENED^ 

OPTHB 

WHOLE BOOK 

REVELATION OF ST. JOH NT; 

Whereby it unfolded and plainlif declaredt 

THOSE WONDERFUL DEEP IfYSTERIES AND VISIONS INTEPRETED, 

CONCERNING 

THE TRUE GOD, 

THE ALPHA AND OMEGA, 

WITH VARIETY OP 

Other heavenly Secrets which have never been opened nor revealed to any Man, 
since the Creation of the World to this "Dmy, until now. 



BT 



LODOWICK MUGG 




One of the Tico last commissionated IViincsses and Prophets of the only 
highy imfnortaly glorious GOD^ Christ Jesus. 



lonHtm: 

FIRST printed FOR THE AUTHOR IN THE TEAR 1665; 

PRINTLD BY SUBSCRIPTION IN I746, AND RE-PRINTED BY 

SUBSCRIPTION IN 1808. 

I 1 « 



4 
0MMa4Me9rm, Maicrt, JS| .Rei-Ciwi liiceti Scnanririu 



y 




THE NAMES 

OF THE 

SUBSCRIBEKS. 



!Miss Bowcn 



B 



Mrs. Mary Collier 
Mr. Collins 
Mr. Crundwcll 

D 

Mr. Daniel Deal 
Mr. Charles Deal 
Mr. Robert Dawson* 
Mrs. Donnal 

£ 
Mrs. Evans 
Mr. EUgar 

F 

Mr. Thomas Fever 
Mr. Joseph Fleming 
Mr. James Frost 

O 
Mr. Joseph Gandar 
Mrs. Sarah Gandar 
Mr. Graham 
Miss Garrett 

H 

Mr. Hack 
Mr. Holmes 

K 

Mr. Kingsnorth 

L 
Mr. Leper 

M 

Mr. Robert MilU 



Mr. Thomas Pickersgill 

Mr. Pearson 

Miss Frances Phillips 

R 

Mr. Reed 

Mr. William Robinson 
Mr. Robert Robinson 
Mr. George Robinson 

s 

Mr. George Smith 
Mrs. bmitn 
Mr. Spooner 
Mr. Silcox 

T 
Mr. Richard Tyley 
Mr. Thomas Tregunno 
Mr. John Tregunno 
Mr. Abraham IVegunnp 
Miss Mary Twinn 

V 
Mr. William Vincent, Sen, 
Mr. William Vincent, Juo. 

Mr. Edward Wade 
Mr. William Whiter 
Mr. Windsor 
Mr. Wood 
Mr. Wallis 
Mrs. Wilthew"^ 
11 Mr. John Williams. 



\ 



TO Mt WORTIIT FUIBXD, 

MR. LODOWICK MUGGLETON, 



UPON HIS INTERPRETATION OF 



THE BOOK OF THE REVELATIONS- 



Much Honoured, 

IT.wai my great good happiness to ste 
Part of this yo'irunvrilcd myslery, 
•Er« to the censures of ihc worltl it went. 
Or open lay upon the continent : 
And ill that part, mfthoii^ht I did descry 
A hetv'nly language, and discerning eye. 
] taw those mysteries, which hidlen were 
SiiKT their fountbtion, plainly now appear, 
Alter'fi in drc*s } for mow they are no more 
Kept for succetdinj ages at a store ; 
But hare for us betii storM, and now shall we 
Injoy the swtet re virds eternally : 
For they to as are truly now made known 
To let the world see who calli us his own. 
And when, at first, this jurl caniclo my view, 
L^ke a i>erspectivc ijlass, it genily drew 
Th»; objc-ct near, and cansM mc for to sec 
•f h' scrcnene^s of this long hid mystery. 
Au«l though the object distant from the glass 
May be a mile, yet that's too small, alai ! 
To hin<ler the attiMCtion of the sight. 
Or nol to draw the object to't aright. 
So was th* foundation of this piece too sure. 
To hinder, or a little doubt procun 
Of what procce«l3 $ for the fountbtica try*d 
There is no tear bat th* building will abide. 
Aiid that which fiUowM drew so near my sight. 
By whatpiecedid, that I know *tit right, 
A«d will abide the storms of env> 's blast. 
Or censures of lh«! world, or slanders cast 
Either on it, or those who do brlieve, 
God (lid to you this heav'iily wisdom give. 
Mrthinks they hare bccfl like a U-ndcr plant, 
Who yields none of its precious fruit, for want 
Of the assiitanc*? of the gardncr's hand. 
And he yet waits for an express command, 
•Ere he transplant a thing which is %o rare, 
(On which his lord hath an indulgent care, 
And in't Ukcs plcaiurc) so the gardner will 
Not metidlc with it to remove it, till 
Hb lord gave or ler;whlch done,he then bestows 
It in a place wly*re pleajantly it grows ; 
And by the help of his industrious hand, 
Provrs to be the minor of all plants i*th* land, 
And boars much lirutt, and that proves cordial 

too, 
^nd c.ire) such griers, as nothing else could do. 
IJkt tu.'h a plant as tills, these things have lain» 
Till you trjfis|ilaated them, and nuKlc it pUiu* 



You are the garl'ncr, and yourwork*s the plant. 
The fruit's the experience of each precious saiiic. 
Which is an antidote for to expel 
Tl^e poisonous and temptations snares of hell; 
And hath sui'h pcciless virtue, that it can 
Inflame some souls, and quench some others then J 
• For as the one tastes in a strong desire, 
' To blow the coals, and not to quench the fire: 
I So, on the contrary, the other who 
I Duth taste but only tor to nukf a shew 
That he hath tryM suck things, and finds indeed. 
They are but husks on which we seem to iced. 
Then secretly this Iit|uid fruit it will 
Put out the warmness, and an ice congeal 
In that presunT|>tuous soul who dam to say, 
T his is not the right path, or hcavciUy way. 
If we for parallels would seek, w^' may 
Look e'er the Bible, and no other way ; 
Fur thcrc^s cxplainM by the Apostles there 
Such things as an- not to be found elsewhere. 
Till you in your great works did so excel. 
That only to themselves they're |»anillcl ; 
But if rcHectinn hack on them %re make, 
* Twill not a tittle of the glory take 
From this your woik, but it will rather add 
A lustre, in confirming wh:it you*ve said. 
Tvc hc^ird there is a fountain, and some say 
*Tis in the confines of Armenia, 
Which hath such strength in that dote element. 
That whosoc*er*s by angry fortune sent 
Into this fountain, or falls within its brink. 
It bears them up, and will aoc latthcm sink : 
Even such is your commiision } for whoc*er 
Falls ui>on it, he shall not need to fear 
That seeming danger, which at first may show 
A threatening face, or knit an angry brow ; 
And this dear fountain, if consideiM v^ell. 
Would represent more than my |>en can tell. 
But our alUseeing Cod is he on whom 
You daily wait for revelation. 
An<l your inspired soul is so divine. 
That *tis a theme fit for wits more sublime 
Than my weak genius, therefore 1*11 give way 
To those who more refineil wits do sway, 
And mine khallonly be a foil to dear. 
Or make another's verse more fair api^car; 
And so I wi:.h you many succeeding days. 
That you may wiitcagaiii toGi>d*s great praise^ 
And the lainu beQefit« — «— -« 



t^kmemgOBt^ 



THE 



EPISTLE to the READER. 

1HAD thoughts when I writ the Interpretation of the 
eleventh of the Revelation, to have written no more 
books^ thinking in myself that there were sufficient 
mysteries written to have satisfied the spirit of any man, 
as well as myself, who came to understand the mysteries of 
the true God, and the right devil^ as I myself did. 

And because those heavenly things there treated upon 
were bo strange, neither did I ever find, or read such a kind 
of language^ not in all the ancient fathers writings, and 
all who have undertaken to interpret the scriptures, and 
especially this book of the Revelation of St. John. 

J n all my zeal in religion, which was very great, I founcj 
no satisfaction neither in their writings nor in their preach- 
ing ; which was an evident sign to mcj» that those preachers 
and writers were not sent of God. 

For certainly if they had, I should have found rest 
there, and so would many more ; but I see all our preach- 
ers and teachers of all opinions in religion, they did and 
do come short of the glory of God, in that none of them 
hath, or can declare unto the people neither by writing, 
nor speaking, what the true God is in his form and nature, 
nor the right devil his form and nature, not with all their 
wisdom of reason, and great learning, and study of the 
scriptures. 

When as tokncJw God, is life cifrnal, so that I know 
now by experience, that there is a great deal of difference 
between knowledge, and thinking I know ; for irue know- 
ledge it gives satisfaction to the spirit of man, and whoever 
knoweth the true God, must needs know the right devil ; 
And can a man be more satisfied in his mind than he that 
knows the true God, and the right devil? for by this 
knowledge the spirit of man hath peace with God. 

Also 



hiA 



iri The Episile to the Reader. 

Also he knowing the devil, where he is, and what he i%, 
he it not afraid of him, for the great trouble that lieth al- 
most upon all men and women's spirits^ is^ they know not 
God« therefore they do not love God, but fear his anger 
they do not know. 

And as for the devil, they fear him to be some spirit fly- 
ing in the air, even a fiction of their own brain : the imagi. 
nation of reason through its ignorance hath created such a- 
devil to itself, that the fear of it hath caused many men 
and women to loose their wits. When as indeed, and in 
truth, there is no devil but men and women, neither doth 
any devil commit fornication, neither temporal nor spiri* 
tual with idols, but men and women ; neither doth any 
devil persecute and kill the saints or others, but men and 
"women ; so that there is no other devil to be damned to 
eternity but men and women. 

So that this is to be minded, that all the scriptures as 
they were spoken by the holy prophets and apostles, the)^ 
.were spoken to men and women ; that is to say, saint and 
devil ; for the scriptures were spoken to none but to these 
two. And these two are men, both saint and devil, and 
Vet all the interpreters of scriptures cannot find what the 
devil is, nor where he is. And if they were well examined 
they would hardly find where, and who are saints. 

And all this ignorance that lieth upon the spirits of 
men and women, that produceth the trouble of mind, or 
that non-satisfaction, it is because the teachers of the people 
are ignorant, and blind themselves in the knowledge of the 
true God, and the right devil, and of the true interpreta- 
tion of the scriptures. 

So the mysteries of the kingdom of eternal glory is hid 
from their eyes, so that they have not satisfaction in 
themselves, nor the people that hear them ; so that whilst 
they preach to others, they themselves a^e cast-aways, or 
as Christ saith. The blifid leads the blind^afulbolhjalliuio 
the ditch of eternal perdition. 

Yet I contest' they cannot help it, for it is the instinct of 
nature for the spirit ol reason in min^ to go to preach be- 
fore 






The Epistle to the Header. vii 

fore he be sent ; and it is the instinct and nature of the 
spirit of faith not to be willing to go on God's messages, 
when he is sent of God. 

This I can experience to be truth in myself, for 1 was 
the unwillingest man in the world to be public, either in 
temporal things, or in spiritual matters, so that I was forced 
by a curse from the Lord if I would not go. 

But now I see the same curse did-God lay upon all pro- 
phets and messengers whom he had chose, if they should 
not obey to go where God would send them: witness 
Moses, Jeremiah, and divers other prophecs> and us the 
Witnesses of the Spirit. 

So that I would have the reader to understand thus 
much, that where a true minister is, he is sent of God and 
the doctrine he doth bring, it giveth satisfaction tinto him-i^ 
self, and to all those that do truly receive it. 

Soon the contrary, that minister that is not sent of God; 
his doctrine doth neither satisfy himself, nor him that 
receives him; this most people's experience can witness unta. 

l!Jse, as Samuel, said to Saul, f^t^hat meanelh the lowiftg 
o/' the oxctt^ and bleating of the sheep in mine ears? 

So in like manner, if men were true messengers of 
Christ, what meaneth the horror and torment of conscience^ 
and the fear of eternal damnation in the souls both of mi- 
nister and people ? this many a minister and hearer of 
them, can witness unto. And all is because they w^re 
not sent of God^ for it is counted as great a sin to run be- 
fore a man is sent of God, as it is not to go when he is 
sent^ which sin is called rebellion, which is as bad as the 
sin of whitchcraft. 

I speak this only that the reader, the seed of faith, may 
see the difference between those messengers that are not sent 
of God, and their dodrine, from those that are sent of God^ 
and their doctrine, and see which will satisfy the spirit best 
for I know some have tasted of both^ therefore they can tell 
best. 

For this is to be minded, that every true prophet, or 
messenger of Christ, can trace the footsteps of God in the 

s:rip- 



I 



Viii 7^1? EfMe to Ae HeoAr. 

icripturesy ibr the scriptures are the paths for God't ipirit 
to walk in, and the paths of God are but three paths, to 
wit, the three recbrds in earth, water, blood, and spirit. 

That is to say, the commission of Moses ; the commis- 
aion of Jesus and the apostles ; and the commission of the 
Spirit; these are the three paths which God doth walk 
through, which every commissionated prophet could find out 
God m that path he walked in : Thus when God's spirit 
walked through the law of Moses, that being the oath for 
God's spirit to walk in, the prophets afterwards did find 
him out in that worship of the law* 

So likewise when God's spirit did walk in the path of 
the gospd, the apostles did find him out in thegospel, and 
could trace his steps in the paths of the law : So that the 
apostles found God out in those two paths, aforesaid* 

^hii-d/iff the witnesses of the spirit have found God out 
. in all Jiis three paths, as thus : i. The prophets kept close 
to the worship of the law of Moses, and therein they 
found God. 2. The apostles kept close to the worship of 
thegospel, i(nd therein they found God. 3* The witnesses 
of the spirit keep close to the worship of God in spirit 
and truth ; these three records on earth, are the three paths 
for God to walk in, and whoever doth walk in them shall 
iind him. Only I would have the seed of faith to mind, 
what advantage one commission hath over another ; the 
commission of the gospel had great advantage of those in 
the law ; in that the apostles knew the path of the law, and 
the path of the gospel also, so that they had proofs 
from Moses, and the prophets, that they were chosen to 
bear witness unto Jesus, and that worship set up by them 
when as Moses had no books to prove he was chosen of God, 
but he had the power of miracles to prove he was sent of 
God, and the prophets after him had his writings, to prove 
that God had appeared to Moses : so that the prophets 
could go no farther than Moses, and he that could trace 
the steps of God until he came to Moses, he was sure to find 
God there; but if any man went any farther he could 
never find God at aiL 

So 



Th Epistle to tJ» lUader. ix 

So that the apostlH advaaiage was great in that they had 
two paths to walk in» whei> as Ibe prophets had but one : 
for the prophets in their time did see that God would be^ 
come fleshy and the apostles did see that God is become flesh 
so that their advantage was great. Thirdly^ the commb** 
sion of the spirit hath advantage above them both in this. 
respect^ in that the worship of the spirit is spiritual, without 
any outward ordinances^ so that the spirit of faith^ or revefa* 
tion, can walk through the path of the law^ and can find 
that God was there^ but he is not there now. Secondly^ this 
commission of the spirit can walk throi^h the worship of 
the apostles, and do find that God was there, but he is not 
there now. TMrdly^ so that God is walking now in the 
third path, of third record on earthy even the commission of 
the spirit, and there is no assurance for any man to find God 
but there ; for there is the knowledge of the true God, and 
the true interpretation of the script ures» so that this com* 
mission of the spirit it hath a great advantage of the other 
two aforesaid^ in that the knowledge of the spirit is a higher 
knowledge than that of the prophets and apostles, and th& 
interpretation of scripture, more abundant than either pro^ 
phet or apostle^ and more especially the interpretation of 
heavenly visions* 

For this the seed of faith may mind^ that heavenly visions 
are hard to utter by those men that see them^ but it is more 
bard for a man to interpret that which he never saw ; for any. 
man's reason would tell him, that .it was more easy for 
Pharoah and Belteshaazzar to tell their dreams and visions, 
on their heads, than it was for Joseph and Daniel to interpret 
their dreams. Yet this gift was given them of God so to do. 
So likewise God hath given us, the chosen Witnesses of the 
Spirit, more knowledge in the scriptures, than all the men 
in the world at this day ; and not only so, but God hath given 
me the gift of revelation and interpretation of many visions 
and revelations in the scriptures of truth, and more especially 
in this book of the Revelation of St. John. Which book 
doth consist -of little else but heavenly revelation,, and spirit 
tual visions i which if the seed of faith do but mind they 

wiH 



X The JSpisfle to the Reader. 

W\\\ find in tliis treatise all the most considerable revelations 
and visions, and mystical sayings in the book of John's Re- 
velation opened and interpreted. 

So that whoever doth truly understand the interpretation 
of them may receive much satisfaction, as to discourse in 
the scripture language with any learned man in the world, 
that speaks the English tongue. And not only so, but much 
satisfaction will arise from the true understanding of it, to 
their eternal j>eace, joy and glory hereafter, 

And though I had thoughts, as aforesaid, to write no 
more books after the Interpretation of the eleventh of the 
Revelation, yet I have written two since ; one the Quakers 
did extort out ot me by their writing unto me ; but this tile 
revelation in opening many places of this book of the Reve- 
lation of John, it came so powerfully upon me, that I thought 
it was better to bre^k covenant with myself, than to bury 
those heavenly mysteries, and divine secrets with myself. 

And being importuned by some to let it be publick, I did 
apply myselt the more serious unlo it, so that I am now 
glad I did perfeA the thing, for now others will have it as 
well as myself, so that I make no question but many will re- 
ceive benefit by it, which shall last to the end of their lives ; 
and not only so, but the knowledge and benefit of this book 
of the Interpretation of all the chief mysterious sayings, and 
visions in the book of John's Revelation, "it shall remain in 
some to the end of the world, and happy will those be 
in whom it doth remain, and miserable will those be who 
despise and reject it, though I be laid in the dust, so I shall 
leave the issue to my God, my King, and my Redeemer, the 
Lord Je^us Christ, God and Man, in one singular person, 
who is distinit of himself from angels, and men, and con- 
clude this epistle. 

/VriUen by LODOWIGK MUGGLETON, o?^ of the 
hst If^itnesses of the Spirit^ unto (lie High and Mightij Gody 
the Man Chmt Jesu^i in Glory. 

THE 



[ xi ] 



yiooiL^yoocfOOiooooo^^ 



THE 



CONTENTS. 



^HAP. I. What is meant by him that is, which was, and which 
^ is to come ; and of the seven spirits, or seven blessings of the seven 

churches of Asia. 
Chap. IL What is meant by eating of the tree of life ; and of not being 

hurt by the second death ; and of the hidden manna i and what i$ 

meant by ruling with a rod of iron. 
Chap. IIL What is meant by not blotting a man's name out of the 

book of life : and by being a pillar in the temple of God i and by 

him that overcometh. 
Chap. IV. What is meant by the seven spirits of God ; and how 

those seven spirits are but one spirit. 
Chap. V. What is meant by the throne of God ; and that there it 

a kingdom above the stars, as there is here below« 
Chap. Yl. How Jesus Christ is calPd bv the spirit the Alpha and 

Omen ; and how God was in a two-fold condition, and so made 

capable to sufier the pains of death. 

b Chap 



Xii THE CONTENTS. 

f 

Chap. VII. The resemblance and likenesf of the seven churches of 

Europe, unto the seven churches of Asia ; how their ministry doth 

differ ; and how their reward will differ also. 
. Chap. VIII. A further interpretation of the throne of God in hea- 

Ven i and of the seven lamps burning with fire ; and of the ^ven 

spirits of God. 
Chap. IX. Whal is meant by the sea of glass in heaven ; and of the 

four beasts full of eyes ; and how Christ is cali'd David's lord, and 

David's son ; and the difference of the four beasts in their forms^ 

yet all but men. 
Chap. X. The interpretation of the six win^s the four beasts had 

apiece ; and what is meant by their being full of eyes before and he* 

hind ; and of their giving thanks, praise, honour, and glory to 

Christ, as he is the Creator. 
Chap. XI. I'he difference of the power of God as he was the 

Creator, and his power as he is a Redeemer, ther< being a two-fold 

state and condition in God ; what is meant by the book of life, and 

the seals on the back side. 
Chap. Xll. How John wept, because he could see none in heaven^ 

nor in earth, that could open the book of life ; how the lion of the 

tribe of Judah doth prevail to open the book, as he is the Redeem-v 

er, anil not as he is the Creator i and what is meant by the seven 

horns. 
Chap. XlIL A further interpretation of the seven horns; and what 

Is meant by ten days t ribulation ; and by the seven eyes ; how Christ 

opened the book of life, as he is a Son« 
•Chap. XIV. The interpretation of the song of Moses, and of the 

Lamb ; why Moses's song may be called an old song, and the song 

of the Lamo a new song } and what is meant by the golden vials 

and harps. 
Chap. XV. The interpretation of the white horse } and he that sat 

upon him ; and in what manner he went forth to conquer y and 
'. what the bow in his hand signifies. 
Chap. XVI. What is meant by the red horse; and he that sat 

• thereon. 

Chap. XVII. The interpretation of the black horse } and him that 

* sat thereon ; and what is meant by not hurting the oil and the 
, wine,; and what is meant by the oil and the wine. 

Chap. XVIII. The interpretation of the pale horse; and him that 
- sits thereon ; and what is meant by hell that folioweth him. 
Chap. XtX. What is meant by being slajn under, the adtar ; and 
' > how their blood cried unto Goo for vengeance. Chap* 



THE CONTENTS. xiii 

Chap. XX. How the heavens may be said to be rolled up like a 
scrole I and where the place of the reproba es shall be. 

Chap. XXI. What is meant by the four angels who had power 
over the winds ; and what by the sealing of the servants of G^d^ 
in th^ir foreheads. 

Chap, XXII. What is meant by the first and second angels sound- 
ijig ; and of the mountain burning with fire j and what is meant 
by^the third part of creatures that died in the sea. • . 

Chap. XXIII. What is meant by the star that fell from heaven j 
ana how it burned like a lamp* 

Chap. XXIV- What is meant by the rivers and fountains of watery 
being made bitter ; and how those /that drank ot them died. 

Chap. XXV. Wliat is meant by the sun being smitten, that she 
could not shine, but a third part of her only ; and what is meant 
by the moon and stars being smitten i and how a third part of 
them did not shine, nor give nght in the night. 

Chap. XXVI. What is meant by the star that fell from heaveii 
unto this earth } what is meant by the bottomless pit, and the key 
that openeth it i and of the smoke thj^ did ^i^i&c out of (he bottom- 
less pit. 

Chap. XXVII. What is meant by the smoke of the pit ; and by 
the locusts that came out of it i how the saints gre called green 
grass and trees. 

Chap. XXVIII. Wh^^t the four ange)s werei and ^ow meii*s 
iieads mav be said to be like lions h^ds i and what is meant by 
fire, smoke, and brimstone (hat issued out of their mouths. 

Chap. XXIX. What the serpent is ; and how they may be said tch 
l|e the tail i and how they ma/ be said to have stings ^ and how 
theyxlo hurt. 

Chap. XXX. How the Papist, Episcopal, Presbytery, and Inde- 
pendent ministry do resemble the angeU of the churches of Ephesus, 
Smyrna, Pergamos, and Thy;.tira ; and what judments did follow^ 

Chap- XXXI. How the minisiry of the naptist. Ranter, and 
Quaker do resemble the angels of the churches of Sardis, Phila- 
delphia, and Loadicea ; andliow plagues do follow at, and in the 
sounding of their ministry. 

Chap. XXXII. The interpretation and diflPerence between the 
dr«gon*s ten horns, and the beast's ten horns ; and how they may 
b th be said to have seven heads aptece. 

Chap. .XXX 11 1. No true faith upon earth, but in the time of a 
pommi^sion from God. 

h Z Cn^p, 



xiv THE CONTENTS. 

Chap. XXXIV, The interpretation and distinction why men may 
be called a dragon, devil, or serpent ; and how the seed of reason 
may be said to be in heaven. 

Chap. XXXV. How the beast may be said to be like a leopard ; 
what is meant by his feet being like the feet of a bear ; and his 
mouth like the mouth of a lion ; and what is meant by his deadly 
wound beine healed. 

Chap. XXXVI. What is meant by the tabernacle in heaven ; and 
by those that dwell in it ; hjw the saints are not called the world ; 
and how they may know their names are written in the book of life. 

Chap. XXX V II. Whatjs meant by the beast out of the earth 
with two horns, like a lamb ; and what the two horns do signify ; 
and how those miracles he wrought were counterfeit, and meer 
shadows* 

Chap. XXXVIII. What is meant by the image ; and how the 
image may be said to speak. 

Chap. XXXIX. What is meant bv receiving the mark of the 
beast in the forehead, and in the rignt hand ; and how they may be 
said to have the name of the beast ; and the number of his name. 

Chap. XL. The interpretation of the number of the beast ; and how 
he may be said to be six hundred three score and six, and yet but 
the number of a man. 

Chap* XLI. What is meant by the Lamb that stood upon Mount 
Sion ; and what those hundrea forty and four thousand were who 
stood upon Mount Sicn with him ; and how the voices of the saints 
arc called the sound of waters, and as the noise of thunder. 

Chap. XLI I. The interpretation how men and women maybe said 
to be not defiled with women ; and in what seii^e they may be call- 
ed virgins ; and why the Jews are called the first fruits unto Ciod ; 
and who the angel was that did fly in the midst of heaven ; and how 
the everlasting gospel was preached to every nation, and kindred, 
and tongue, and people. 

Chap. XL IT I. I'he difference between the temporal Babylon, and 
the spiritual Babylon expounded ; and how men may be said to 
drink the wine of the wraih of her fornication. 

Chap. XLIV. How Christ is called by the spirit the Son of Man ; 
and what is meant by the white cloud ; and the Crown of gold upon 
his head ; and what is meant by the sharp side in his hand j and 
what is meant by reapin? the earth ; and how the wine -press of 
God's wrath is troden without the gates, or .city of Jerusalem ; and 
what the city is. 

Chap. 



THE CONTENTS. 



XV 



Chap. XLV. How the saints of God are capable to stand upon a sea 
of glass in heaven, as men may upon this earth, they being spiri- 
tual bodies. 

Chap. XLV I. What is meant by the seven vials of God's wrath 
poured out upon the earth ; and what angels they were chat poured 
them out ; and why they are called seven angels \ and how the angel 
of the eospel doth pour out his plagues, as the angel of the law did. 

Chap. XLVII. The interpretation of the waters being turned into 
blood ; and how the waters of the soul of man are turned into blood 
in the spiritual, as the natural waters of £c;ypt were. 

Chap. XL VIII. How the seed of reason did drink the saints blood; 
and how they must drink their own blood ^ and what is meant bv 
pouring out the vial upon the sun ; and by scorching men witn 
fire. 

Chap. XLIX. The interpretation of the kingdom of darkness in the 
temporal ; and what that darkness signifies. 

Chap. L. How the spirit of Cam doth run through all wicked 
Herods ; and how the land of Goshen doth signify true light ; and 
the land of Egypt, hell, death, and darkness. 

Chap. LI. What is meant by the great river Euphrates in the na« 
tural, and in the spiritual ; and how it may be said to be drye J up ; 
and who they are that are called kings of the earth. 

Chap. LIL How these three unclean spiiits, like frogs, proceeded 
from one spirit, and yet by their several operations and workings, 
they may be called three. 

Chap. LIII. A further interpretation of the dragon, beast, and false 
prophet ; and how all the worship set up by them is &lse. 

Chap. LIV. An interpretation of the operation of that wisdom that 
Cometh out of the dragon's mouth; and why it is called by the spirit, 
an unclean spirit, like a frog. 

Chap. LV. What the unclean spirit is that came out of the beast's 

mouth ; and how they are cloathed iri scarlet. 
Chap. LV I. What is meant by the false prophet \ and how he came 

to be cloaihed in sheep's clothing ; and how these three unclean 

spirits like frogs deceive one another, and all people else. 
Chap. LVll. What is meant by the great es^rthquake, and by that 

great hail ; and how every stone may oe said to weigh a talent ; and 

how mingled with fire and brimstone. 
Chap. LVIII. How the spirkual Babylon is compared unto the 

temporal ; and how false worship may be, and is called mystciy 

Babylon, in opposition to the mystery of God i with many other 

things 



xvi THE CONTEXTS. 

things opened ; andhow« and when the scepter departed from the 
Jews, and how the Gentile's worship is idolatrous, ar*d so becoincs, 
or makes up that great city mystery Babylon, the mother of harlots j 
and u'hat is meant by her fornication. 

Chap. LIX. How the kings of the the earth may be said to commit 
fornication ; and how the saints do drink the wine of the wrath of 
her fornication; how the scarlet coloured beast doth carry the 
whore ; and how she sits upon the beast ; and what is meant by the 
beast, and wlw called a scarlet coloured beast. 

Chap- J^X. The interpretation of the woman, nd|how she is ar- 
rayed in scarlet colour, and purple, and precious stones, with a 
golden cup in her hand; and what these thino^s do signify ; and 
now the woman may be said to be drunken with the blood of the 
saints. 

Chap. LX f. The interpretation of the beast that was, and is not, and 
yet is ; and how he may be called the eigth, and is of the seven ; 

with other deep secrets. 

Chap. LXII, How the woman may be said to sit upon seven 
mountains ; and what the mountains are. 

Chap. LXni. The interpretation of the ten horns; and what is 
meant by their having power one hour with the beast ; and how 
they make war with the Lamb ; and what weapons they fight with ; 
and with what weapons the Lamb doth overcome them. 

Chap. LXIV. How the ten horns received power from the beast to 
persecute the saints : and how the same ten kings received power 
from God to make thn whore desolate, to fulfil God's will ; yet all 
but wicked kings, yet they did his will. 

Chap. LXV. How all this seventeenth chapter was shewed unto 
John by vision, aitd none could interpret it, but he that hath a com- 
mission from God. 

Chap. LXVl. The difference between the temporal Babylon, and 
the spiritual Babylon ; and how this spiritual Babylon is called an 
habitation of devils, and a cage of every hateful bird, and a hold of 
every unclean spirit ; and how the kings of the earth and all nations 
commited fornication with her. 

Chap, LXVH. How the saints may be said to come out of her ) 
and how she must drink her own blood ; and what it meant by fill- 
ing her cup and giving it her double to drink ; and what manner of 

- famine and fire sne shall be destroyed with. 

Chap. LXVHL What is meant by the merchant's standing afar ofF, 
for fear of her tormient. 

Chap. 



THE CONTENTS. xvii 

Chap. LXiXk How the prophet$ and apostles are bid tm rejoice 
over the destruction of the great city, in that God hath avenged 
himself on her 

Chap. LX X, How the seed of reason doth walk" in the paths •f the 
sciipturesy they cannot find out the true God ; but the seed of faiih 
can find out God in all those narrow paths where he doth walk ; 
and how the voice of mirth did cease when Babylon was destroyed.; 
and the blood of prophets and saints is found in her 

Chap. LXXI. How the four beasts and four and twenty elders, and 
saints do singpraise unto God for the perpetual downfal of spiritual 
Babylon. 

Chap. LXXn. What is meant by the voice of many waters ; and 
the voice of mighty thunderings; and how the saints are married 
unto God. 

Chap. LXXni. What is meant by the white horse"; and by the 
many crowns that he had on his head ; and of the difference of glory 
between the work of creation, and the work of redemption ; and 
how it may be said that no man knew his name but himself. 

Chap. LXXIV, The interpretation of the garment of Christ down 
to the foot ; and his vesture dipt in boold ; and what is meanc 
by treading the wine-fat. 

Chap, LXXV. What is meant by the armies in heaven that fol- 
lowed Christ ; and how they all sat upon white horses : and how 
Christ trod the fierceness ot the wine-press of Almighty God, and 
yet not his father's wrath. 

Chap. 1*XXVI. The interpretation of the nzmt of Christ writ- 

, ten upon his thieh ; and hovv he may be called King of Khigs, 
and Lord of LordSy in respect of the power of his creation and the 
power of his redemption ; and how his death got power over sin, 

» death, and hell, so that he can dispose of death now as he pleases,, 
for his own glory. 

Chap. LXXV n. What is meant by the fowls of heaven ; and what 
the supper is they are invited unto ; and what it is they must have 
to supper ; and how the saints may be said to eat the flesh of kings» 
and of captains, and of mighty men. 

Chap. LXX VHL Huw ihe temporal power signifies the beast, and 
the spiritual power signifies the false prophet ; and how they are 
both cast alive into a lake of fite and brimstone; and what is 
meant by the remnant that were slain with a sword that came out 
of his mouth ; with the end of the nineteenth chapter. 

Chap. LXXIX. The prophet's prayer and thanksgiving unto Jesus 

.'.A Christ, 



xviii THE CONTENTS. 

Christ, the only GoJ, who became very man, and yet was very God 

at the same time. 
Chap. LXXX. What is meant by Gog and Magog ; and h w the 

Camp of the saints mny be said to be compassed about in all the four 

quarters of the earth i and what that fire is that came down from 

heaven. 
Chap. LXXXI. How non-commissi{)nated men are those that do 

add uiito the pp>phesy of this book of the revelation, and to all the 

scriptures ; and how the plagues written in that book will be added 

unto thcni, for going before they were sent of God. 
Chap. LXXX 11. 14 ()W men are said to diminish, or take away 

from this book , and how he hath his part taken but of the booK 

of life. 



m^i*^'^ ■ ' ■ 



o^m-^mmm^ 



ALU 




/ 



ALL 

■ THE CHIEF HE JIBS 

OF THE 

MOST DIVINE. MYSTERIES, 

Plainly opened in the several Chapters of this Book. 

qHAP. I. 

THE first chapter of the Revelation of John 
doth speak qf things which must shortly come 
to pass,. 
John calls it The Revelation of Jesus Christy which 
God gave unto hinij tq shew unto his_ Servants things 
which must shortly come to pass. 

John might well say that God did give it unto 
him, because Jesus Christ is God, as he doth make 
it appear in his following discourse in this chapter. 
Also those servants which he was to declare this 
Revelation of Jesus Christ unto, 1 declare.it was 
unto the ministers of those seven churches in Asia, 
and from them to the churches themselves. 

Also John doth speak much of this book of the 
Revelation by way of vision, as well as revelation ; 
and that doth make this book of the Revelation to 

A be 



• 



2 A True Interpretation of 

be the more difficult, and hard to be understood^ 
or to be interpreted. 

Therefore many wise and learned men have gone 
about to interpret some places of it, but have left 
the greatest part of it as a sealed book, which can- 
not be opened, and have left that which they have 
writ upon, as dark to the reader as it was at first. 

And the cause is, they do not know what reve- 
lation, which doth arise from the seed of faith, is ; 
neither can they distinguish between revelation and 
vision ; many other reasons might be given why, 
but I shall let that pass now. 

But to the matter in hand : it is said that the 
knowledge of those great mysteries should be signi- 
fied by his angel unto his servant John. 

Now what this angel was, I shall speak some- 
thing of it hereafter. • 

But John was to bear record of the word of God, 
and of the testimony of Jesus Christ, and of all 
things that he saw ; and this record which John 
bear, it was to the seven churches in Asia. 

Therefore he directed his Revelation to them, and 

his Revelation was this, Grace he untoyouy and peace 

from him^ which isy and which was^ and which is to 

comCj and from the seven spirits which are before his 

throne. 

First, what is meant by him which is, and which was^ 
and which is to come. 

This Ae, I declare was no other but the Lord Jesus 
Christ, this is he that w, because he is now become 
flesh, therefore he is called the word of God, that is 
the word became flesh, according to John's saying. 

In 



The Whole Book of the Revelation. 3 

In the beginning was the ward^ and tfie word was with 
Godf and the word was Cod. 

And this word became flesh, and dwelt amongst 
us, and this was Christ, which is that word of God, 
which is God, and is in heaven in that very same 
flesh, which the eternal spiritual body became, and 
suffered death in. 

And in this regard John did say, grace and peace 
unto the seven churches, from him that is, because 
he is now become flesh, and is now in heaven in that 
same body, as aforesaid. 

Secondly, it is said, and which was; this Jesus Christ 
is he that was also, as you may see Rtodus iii. 14. 

A little before, in that chapter, God doth send 
Moses to Pharoah; Moses desiring in whose name he 
must go, God giveth him this answer, God said unto 
MoscSf I am that I am: and thus shalt thou say to the 
Children of Israel^ I am, hath sent me unto you. 

This lam^ 1 declare, by revelation, is no other but 
Jesus Christ, and this is he which was ; that is, he was 
without a body of flesh at that time when he spake 
to Moses and the prophets, yet he had a body when 
he spake to Moses, in the form and likeness of a man. 

Else man could not have been the image and like- 
ness of God; but God's body, though it was like a 
man, yet it was a spiritual substance clear as chrystal, 
and as I may say, swifter than thought, brighter than 
the sun. 

Therefore Moses could not see his face and live, 
for a mortal eye-sight cannot see an heavenly and 
spiritual glory; therefore there is no seeing nor know- 

A 2 ing 



4 A True Interpretation of 

ing of God before he became flesh, nor now he ii 
• ascended up into the same glory, where he was be- 
fore, but by faith only. 

For no man can see the face of Jesus now he is in 
elory, and Hve, no more than Moses could see his 
lace and live, before he became flesh. 

And this Jesus was that / am that spake to Moses, 
and that Jehovah, and that God which was ; that is, 
he was from eternity, and revealed to mankind from 
the beginning. 

I'hirdly, This Jesus is he which is to come^ that is, 
he is to come to put an-end to all time, that there 
might nothing but eternity remain ; for as there was. 
a beginning of time, so likewise there shall be an 
end of time; and as eternity had no beginning, so 
shall it have no ending. 

But here lyeth the great mystery, that eternity 
became time, and time became eternity again. 

The meaning is this, God became flesh, and flesh 
was in time and Christ, he being that flesh of God, 
therefore calhxl by the Revelation of John, he which 
was^ before he became flesh, he was God then under 
the title of God the Father. 

And after he did become flesh, the Revelation of 
John doth say he is^ that he is God now under the 
title of God the Son, and as he is to come, he is God 
binder the title of God the Holy Spirit, yet these 
three are but one Personal glory. 

They are all call'd by the Revelation of John, 
but he that is^ which was, and which is to come. 

And as Moses and the Prophets did see by the 

eye 



I^he Whole Book of the Revelation. 5 

*iBye of faith, that God was a spiritual body in the 
form of aman, and that this God would become fleshy 
this I say they did see by the eye of faith, and so 
were very well satisfied: the truth of this may lie 
understood by the eye of faith, from that saying of 
Moses unto the Children of Israel, where he sayeth 
God will raise you up a prophet like unto me^ him shall 
you hear. 

That is, God will become flesh himself^ so that 
he may be capable to be a prophet, that you may 
be the more capable to hear him; so likewise that 
place, the ninth of Isaiah, he prophesieth of God 
becoming flesh, in that he sayeth. To us a child is 
horuj unto us a son is given; and the government shall 
be upon his shoulder ^ and he shall be called the mighty 
God^ the everlasting Father^ the prince of peace. 

This Isaiah did see by the eye of faith, that God 
should become a little child. Great is this mystery 
of God, but few that understand it ! 

For this Jesus is the only wise God, which w, 
which waSj and which is to come^ which hath washed 
every true believer s soul in his own blood; neither 
can any thing cleanse and purge the conscience of 
man from the guilt of sin, and fear of eternal death, 
but the blood 0/ a God. ^ 

But I shall speak more of that hereafter. What 
should be the meaning of those seven spirits, which 
are before his throne? I declare, by revelation, that 
those seven spirits, which were before the throne 
of God, they were those gifts and blessings of grace, 
which Christ gave unto the ministry of the seven 

churches 



# 



i 



^\ 



6 A True Interpretation of 

churches after his ascension, as may plainly be read 
in the second chapter of John's Uevelation. 
Where he beginnethto write to the seven churches, 
and the angel of every several church; which angel 
was the minister; 1 say they had every one of 
them a several reproof, and a several gift and bles- 
sing; therefore I shall let the reproof alone, because 
it would be too large to interpret. 

Only 1 shall name the several blessings, because 
the seed of faith may the better underetand the in- 
terpretation of them, therefore 1 shall set them 
down in order. 

1. The firet gift and blessing is sent unto the 
angel of the church of Ephesus, which is as follow- 
eth. To him that overcometh will I give to eat of the 
tree of life j which is in the midst of the paradise of God. 

2. The blessing of the church of Smirna. Hirn 
that overcometh shall not be hurt of the second death. 

3. The blessing of the church of Pergamos, To 
him that overcometh will I give to eat of the hidden 
Mamia^ and will give him a white stone^ and in the 
stone a new "name zorittcn^ which no man knowethy 
savins he that receiveth it. 

4. The blessing of the church of Thyatira. And 
him that overcometh and keepeth mi/ works unto the end^ 
to him will I give power over the naiimis^ and he shall 
fule them with a rod of iron^ as the vessels of a potter 
shall thei/ he broken to shivers^ as I received of my 
fat her J and I will give him the morning star. 

5. The blessing of the church of Sardis. Him 
that overcometh^ the same shall be cloathed in white 

raiment J 



The Whole Book of the Revelation. 7 

raiment^ and I will not blot out his name out of the 
hook oflife^ hut will confess his name hefore my father^ 
and htfore his angels. 

6. The blessing of the church of Philade'pMa. 
Him that overcome th will I make a pillar in the temple 
of my God^ and he shall go no more out 9 and I will 
write upon him the name of my Gody and the 7wme of 
the city of my God^ which is New Jerusalem^ which 
Cometh down out of Heaven from my God^ and I will 
write upon him my new name. 

7. The blessing of the church of Loadicea. To 
him that overcometh will I grant to sit with me in my 
throne^ even as I also overcame ^ and am sat down with 
my father in his throne. He that liath an ear, let 
him hear what the spirit of Revelation in John hath 

unto all the seven churches of Asia. 



jei'son 
lim to 



CHAP. 11. 

The Interpretation of the several Blessings. 

THIS Tree of life^ in the midst of the paradise of 
God : the tree of life is no other but the 
of Christ, and the eating of it is believing in 
be the only God, this is, to eat the flesh, and drink 
his blood. 

2. He that overcometh shall not he hurt of the second 
death. This second death is an eternal death, that 
is, a living death, and a dying life, that is always 
dying, yet never dead ; this is called by the spirit 
the second death, which all true believers shall be 
freed from, so that they shall not be hurt of the se- 
cond death. 3. He 



8 A True Interpretation of 

3. He that overcometh will I give to eat of the hidden 
mannaj and will give him a white stone^ and in the 
stone a new tiame written^ which no man knowethj sav^ 
ing h^ that rectiveth it. 

This hiclden manna is that peace and satisfaction 
every true believer hath in his mind, in believing 
in the true God, so that the mind or spirit doth 
feed upon those sweet refreshnxcnts that floweth 
from their faith in the true God. 

For those motions of faith that doth arise in the 
mind, it foedeth upon the assurance of everl^stiuii- 
life, for eternal Ufe is that hidden manna, which 
e\:ery true behever doth eat of. 

So that the spirits of true believers doth eat of 
this hidden manna of eternal life, even as tlie Jew* 
did eut of that manna that Moses gave tlicm in the 
wilderness ; which manna is call'd angel's food. 

That manna Moses gave them to eat it did signify 
the law by which the holy angels did live by, and by 
that holy law the angels do live, that law being 
written in their natures of pure reason. 

And by their feeding upon that law, that is, by 
tlieir perfect obedience to God their creator, they 
do live in his presence for ever. . 

So that the manna that came down from heaven, 
it was but a type or figure of the anivefs law written 
in their natures, by which they live in the presence 
of God to eternity. 

So likewise there is a law written in the -nature 
and seed of faith, that is to say, in every true beliver, 
and by this law written in his heart, he cometh to 
perfect obedience of faith, and so livcth by the 
faith of the son of God » as Paul saith. 

But 



The Whole Book of the Revelation. 9 

But I say trae believers now they live by the 
faith of God himself, and so it may be called the 
faith of God's elect. 

So that every true believer doth eat of the hidden 
manna, that is, they eat the flesh of Christ, for he is 
that bread that came down from heaven, that who- 
soever doth eat thereof shall never dye. 

So that to speak properly, the flesh of Christ is 
that hidden manna, and those refreshments and as- 
surances of eternal life, as I said before, are but 
types and figures, as the other manna was to the 
Jews. 

So that every one that doth truly believe in the 
true God, he doth eat of the hidden manna : it may 
well be caird hidden manna, for indeed it is hid 
from the greatest part of the world, and very few 
there are that do eat of it at all. 

For none do eat of it but those to whom it is 
given, but the angel's manna is eaten of by every 
man and woman in the world. And as for this white 
stone, this white stone signifies clean hearts; as thus^ 
whereas the heart before it was a heart of stone, or 
a stony heart, and not only so, but it was a black 
stony heart, defiled with ignorance, blindness, dark- 
ness and unbelief. 

So that the heart was compassed about, and co- 
vered with the fear of hell, and torment of soul, and 
now * this black or red stony heart, it is purified by 
£aith in the blood of the lamb. 

It having a new law written in it^ that is the law 

B of 



I o A True Interpretation of 

of faith, and so causeth men to walk in God's sta- 
tutes ; which statutes of God is to believe those whom 
he sends, and that faith will purify the heart of that 
ignorance, darkness, and unbelief. 

So that in spiritual matters the heart of man will 
become a white stone ; it is called a white stone, be- 
cause it is cleansed from those things aforesaid, and 
made white by faith in the blood of the lamb. 

So that this white stone is no other but a new heart, 
or the old heart made new by the power of faith. 

And as for the new name that is written in this 
white stone ; this new name is a secret knowledge 
and assurance, that he is one of the redeemed of 
God . 

So that he hath the name of the second Adam 
written in his heart, even as all men have the name 
of the first Adam written in thier hearts ; because 
all men are in the fallen state, by nature, children 
of wrath. 

And so every man can read his name, in that he 
can read it in his own heart, they all being under 
the name of the first Adam. 

But the name of this second Adam, which is called 
A new namcy which none knoweth saving he that 
receiveth itj this experience will witness that no man 
can know that secret knowledge and assurance of 
his own redemption by the second Adam, but he 
that hath it written in him by the finger of faith. 

So that all that do receive this white stone, they 
have this new name written in it, which they them- 
selves 



The Whole Book of the Revelation, ii 

selves can read to their eternal joy and glory, though 
others cannot, who have it not. 

4. He that overcometh and keepeth my works unto 
the end J to him xvill I give power over the nations^ and 
he shall rule them with a rod of^iron ; as the vessels of 
a Potter shall they be broken to shivers^ even as I re- 
ceived of my father ; and I will give him the morning 
star. 

Here those that are strong in faith, who holdeth 
out to the end in keeping Christ's works, that is, 
whoever holdeth out to the end of his Ufe, in suf- 
fering for the faith of Jesus. 

He will give him that doth so, power over the na* 
tions^ and he shall rule them with a rod of iron. 

That is, he by his faith and sufferings shkll have 
power over the nations, because his sufferings for 
truth shall lye so heavy upon the consciences of 
those nations that persecute upon that account, that 
shall be ruled as it were with a rod of iron ; for there 
are rods of iron upon the spirits of men, as there 
are upon the bodies of men. 

For this rod of iron which breaketh mens spirits 
to pieces, even like a potter's vessel, by wounding 
their consciences with the guilt of innocent blood ; 
so that the iron rod of God's wrath will make them 
afraid of hell, and torment will seize upon them, 
and the fear of God's eternal vengeance upon them, 
for this sin of innocent blood. 

So that all their peace, joy and comfort they had 
in this world, is broken in pieces by this iron rod of 

B 2 suffering 



12 A True Interpretation of 

suffering for truth. For was not that nation of the 
Jew.?, who put the Lord of Life to death, broken 
' to pieces in the comfort of their souls, by that iron 
rod of Christ's suffering death ? 

And not only so, but the temporal iron rod did 
break that nation to pieces also in a few years after. 
Did not many of those nations that persecuted the 
apostles^ and saints in the primitive times, had not 
they a rod of iron upon their hearts ? 

And not only so, but a temporal rod of iron which 
broke them to pieces, as to the peace of their minds, 
and to their temporal peace also, as histories doth 
mention ; so that suffering for truth it is as strong an 
iron rod to break persecuting spirits to pieces, even 
a% a rod of iron doth break a potters vessel. 

For this is to be minded, that he that had the 
greatest faith, never made use of any sword or steel, 
nor any temporal rod of iron, but as the sword of 
the spirit doth cut mens souls both ways. 

So this rod of iron it is used in a spiritual sence ; 
for as words of truth doth cut men to the heart, as 
the Jews were at Peter's words, so suffering for truth, 
it doth bang the hearts of persecuting men, even as 
a rod of iron, and breaketh all their peace and hope 
to pieces, even as a potter's vessel. 

So that he that hath power to suffer for his faith, 
he shall break his enemies to shivers, both spiritual 
and temporal, even as Christ did by his sufferings. 

And as Christ did conquer by his sufferings over 
death, sin, and hell; and not only so, but over those 

persecuting 



The Whole Book of the Revelation. 1 3 

persecuting spirits which caused him to be put to 
death. 

I say he brake all his spiritual and temporal ene- 
mies to pieces, even as a potter's vessel is broken to 
pieces with an iron rod. 

Even so it will be with every true believer whose 
faith doth hold out to the end, he shall conquer both 
sin, death and hell in himself; and not only so, but 
he shall rule his enemies without him, as with a rod 
of iron, by keeping them under the fear of eternal 
death, who persecute for truth's sake. 

So that the peace and hopes of their minds, by 
the patient sufferings of the saints, will be broken 
in shivers, even as a potter's vessel. 

And Christ will give him the morning star. This 
morning star is that day star that doth arise in the 
heart, as the apostle speaks. 

This morning, or day-star is that light of truth, or 
light of the true God, that that doth arise in the 
heart of every true believer, and doth guide him in 
the right way ; so that the soul is guilded by the 
light of this star in the way of truth here, even to 
the assurance of eternal life. 

And so the light of this morning star doth lead 
every true believer into that eternal glory which God 
hath promised to all those that do overcome those 
spiritual enemies within, and all persecuting spirits 
without, by his faith and patience^ ^c. 

CHAP. 



14 A True Interpretation of 

CHAP. III. 

5. He that overcorneth^ the same shall be clothed in 
white raiment^ and I will not blot out his name out 
of the Book of Life^ Sec. 



A! 



S for this white raiment^ I shall shew what is 
meant by it in several places of this treatise, 
and as for Christ's not blotting his name out of the 
book of life. 

And as for the book of life, and how mens names 
are written therein, the reader shall find in the fol- 
lowing discourse. 

And as for his name not blotted out of the book of 
Z//e, the meaning is this, That he that overcometh, 
as aforesaid, shall not lose the sensibleness of his 
name being written in the book of life, but shall 
have a certain assurance of it in himself. 

For when a man doth not know by faith that his 
name is written in the book of life, that is, he hav- 
ing no assurance that he is of that seed that shall be 
saved, he cannot truly say any otherwise but that 
his name is blotted out of the book of life. 

For though a man's name, as he is an elect vessel, 
is written in the book of life, yet he not knowing, it is 
to him as if it were blotted out of the book of life. 

So on the contrary, if any man shall vainly imagine 
that his name is written in the book of life, as most 
people in the world do, and he being of the contrary 

seed. 



The Whole Book of the Revelation. 1 5 

seed, his name is not written in the book of life ; 
neither is he certain that it is not so. 

So that neither of these two, they being both un- 
certain of the thing in themselves, their names may 
be said to be blotted out of the book of life. 

For the seed of faith, his name is written in the 
book of life, but he knows it not: and the seed of 
reason, his name is not written in the book of life, 
yet he thinks it is, but doth not certainly know that 
it is not. 

So that to the apprehension of them both, their 
names are blotted out of the book of life. 

For this I say, that except a man hath some wit- 
ness in himself by voice from God, or some secret 
revelation, or by a stedfast faith in those messengers 
whom God doth send, he cannot know that his name 
is written in the book of life, but rather fear that 
his name is blotted outt)f it. 

So that the assurance that a man's name is not 
blotted out of the book of life, is when a man hath 
the witness in himself, that he knoweth the true 
God, and doth suffer persecution for the truth, and 
not for a lye, as all the world doth. 

And so he that overcometh by faith and patient 
sufferings for truth, he cometh to have the witness 
in himself that his name is written in the book of 
life, and that his name shall not be blotted out, no 
not by God himself. 

6. Him that overcometh mil I make a pillar in the 

temple of my God^ and he shall go no more out : and I 

will 



1 6 A True Interpretation of 

wiU write upon him the name of my God^ and the name 
of the city of my God^ which is New Jerusalem j which 
cometh down out of heaven from my God^ and I will 
write upon him my new name. 

This pillar in the temple of God, it signifies the 
great strength of faith and patience that was in the 
church of JPhiladelphia. 

So that their great faith should enable them to 
suffer with such patience, that they should become 
a pillar in the temple of God, that is, their faith 
should be as a pillar to encourage, and strengthen, 
and bear up those that were more weak in faith, and 
more fearful to suflbr. 

But he that overcometh shall be as a pillar to 
bear up the weak, even as a pillar of a church of stone 
doth bear up the building that standeth upon it. 

For the temple of God is no other but tnie believ- 
ers ; they arc called by the spririt the temple of God; 
and he that is strong in faith, and doth overcome all 
persecution by patient suffering for his faith in God, 
ne shall be made a pillar to help bear up the church 
of God. 

And he shall go no more out. That is, he shall go no 
more out from being a pillar, but he shall be esteemed 
of God a standing pillar in his temple, to all eternity. 

So that God will write upon him his own name, 
and the name of the city of God : the name of God 
is to be a king, priest and prophet. 

So that he that overcometh, as aforesaid, shall 
have this name written upon his heart, king, priest, 
and prophet unto God. And 




The tVhole Book of the Revelation. 17 

9 

And as for the name of the city of God, 'Ncxo 
JerusaUm^ which cometh down out of heaven from God ; 
which New Jerusalem I have opened what it is, 
in the Interpretationof the eleventh of the Hevelation. 

And as for the new name God will write upon him^ 
I have shewed wliat it is before. 

7. To him that overcometh will I grant to sit with me 
in my throne ^ even as I also overcame ^ and am sat down 
with my father in his throne. 

Here the reader may see what the spirit doth mean 
by overcometh. That is, he overcometh sin, death, and 
hell within himself ; these being principalities and 
powers within a man. 

Also he overcometh all persecution, and the malice 
of the devil, the spirit of reason without a man. 

These things, I say, are overcome by the power of 
faith, in suffering patiently for truth, as aforesaid. 

Fot this was the way that Christ did overcome all 
his enemies, and when he had overcome by his death, 
sin^ in that he died unto sin. 

And he overcame death, in that he was death's 
death. 

Also he overcame hell, in that the grave was not 
able to hold him under. 

Therefore it is said by the spirit. Oh deaths I will 
he thy deaths oh grave^ I will be thy victory. 

Also he overcame by his sufferings -the spirit of 
reason, the devil, who always persecuted the pro- 
phets and saints ; I say he ovey cometh by his death 
this spirit of reason, the devil, in that he hath pro- 
cured by his death an eternal damnation to all per- 
secuting spirits. 

C So 




i 8 A True Interpretation of 

. So that he hath overcome them, and will kill them 
with a second death^ where will be weeping and 
gnashing of teeth for evermore. 

And he overcometh these enemies aforesaid, he is 
sate down in the throne of the Father. 

That is, he is sate down in the same glory, as he 
had when he was the creator, or the same glory which 
he had before the world was. 

Even so in like manner shall every prophet, apos-* 
tie, and saint that overcometh those enemies afore- 
said, by the power of his faith, and his patient 
bufferings for truth. 

To him will Christ grant to sit with him in his 
throne ; that is, he shall sit with Christ, or be with 
Christ in the kingdom of eternal glory. 

£ven as he himself after his sufferings, is sat down 
in the kingdom which h^ had before the world was. 

Which is called by the spirit the throne of the 
Father y in relation to that twofold condition in God, 
as I have shewed in this treatise following. 

Thus, in short, I have given the interpretation^ 
what is meant by those seven several blessings, 
given by the spirit, to the seven churches of Asia, 
and how they all differ one from another, and yet 
all have relation to one and the same thing, even 
to eternal happiness, joy and glory in the presence 
of almighty God, their God, their king and redeemer. 

CHAP. IV. 

I Would have the seed of faith also to understand, 
that Christ the only God is he which did send 

forth 






The Whole Book of the Revelation. 19 

forth these seven spirits unto the seven churches. 
Therefore called by the Revelation of John, the 
seven spirits which are before his throne. The seven 
spirits, I declare by Revelation, that they are but 
one spirit, even the spirit of Jesus Christ, the only 
wise God, blessed for ever and ever. 

Only this I would have the seed of faith to un- 
derstand, that this one spirit of Christ it hath seven 
several operations or workings in the seven churches. 

Therefore called by the Revelation of John, seven 
spirits before the throne. 

Tlierefore you may read that John in his writing 
to the seven churches of Asia, giveth seven sever^ 
blessings, as aforesaid. 

So likewise he cometh with his message to the 
seven churches, with seven several titles, and yet all 
from one God and one spirit. 

As thus : First, he writeth to the church of Ephesus 
with this title, Saith he^ that holdeth the seven stars 
in his right handj who walketh in the midst of the seven 
golden candlesticks. 

These golden candlesticks are the seven churches. 
Is there any spirit that can walk in the midst of the 
hearts of the seven churches, but the spirit of Christ, 
which is God ? Surely no. 

Secondly, John writeth to the church of Smirna, 

These tfiings saith the First and the Lasty which was 
dead and is alive. 

I3 not Jesus Christ the First and the Last ? Was 
not he dead and rose again, and so is alive ? Surely 
it is. This was the faith of John, and the rest of the 
apostles^ and it is my faith also. 

C 2 Thirdly, 



20 A True Interpretation of 

Thirdly, John writeth these things unto the church 
in Pergamos, Saith he who hath the sharp sword with 
two edges. This sword with two edges, it eometh out 
of Christ's mouth. I suppose all men that profess 
the scriptures will confess it. 

Fourthly, Unto the church in Thyatira he writeih^ 

These things saith the Son of Godj who hath his eyes 
like unto afiame of fire ^ and his feet are like fine brass. 

Here the spirit of Christ gives himself forth under 
the title of his Son-ship, but to the former Churches 
he gives himself forth under the title of the Father- 
hood. 

Yet under the title of the Son-ship, he is exceedr- 
ing glorious, seemingly more glorious and terrible^ 
than under the title of God the Father. 

For here his eyes are like unto a flame of fire ^ and 
his feet like fine brass ; yet all this while it is he, the 
same he which is the First, and the last, that is 
cloathed vith flesh and bone, yet a glorified body 
in the heavens above the stars. 

Fifthly, Unto the angel of the church in Sardis 
MTitc, These things saith he that hath the seven spirits 
of Gody and the seven stars. This he is Christ, the 
First and the Last, he that was dead and is alive, 
this is he that hath the seven spirits of God, and 
the seven stars. 

Who can have the seven spirits of God, but he 
that is God? And who can rule and govern Uie seven 
stars, which are the seven churches, but God only ? 

Sixthly, To the Angel of the church in Philadel- 
phia write, These things saith he that is holy^ he that 

is 



The Whole Book of the Revelation. 2 % 

b true^ he that hath the key ofDavid^ he thatopencth^ 
and no man shuttethy and shuttethy and no man opencth. 

I suppose that all men who profess the scriptures 
will acknowledge that this must needs be God ; ho 
which is holy, he that is true, he that hath the key 
of David, who can shut up the mind of men in ig- 
norance and darkness, as he doth the wise and pru- 
dent men of this world ; and no man can open their 
understandinijs. 

Also he can opeij the understandings of the seed 
of faith, and let the light of life shine into their 
hearts, and no man can shut up their hearts. 

And he that can do this, is God : I suppose it 
will be confest by all, but not behevcd but. by few, 
yet it is plain in John's Revelation, that this God is 
no other but Jesus Christ. 

Sevc^ithly, To the angel of the church of the Loa- 
diceans write. These things^ saith the Amen ^ the faith- 
Jul and true witness^ the beginning of the creation of 
God. 

Jesus Christ is the Amen, the true and faithful 
witness, he is also the beginning of the creation of 
God, because he is, and was that God that created 
tlie world, and all things therein in the beginning. 

According to that saying in scripture, speaking 
of Christ, Bij him the world was made^ and without 
him was nothing made which was made. 

Intimating that there was, nor is any thing cre- 
ated or made by any other God or infinite spirit 
whatsoever, but by the Lord Jesus Christ on\y. 

JJere the seed of faith may see that the Revelation 
pf Johb, hath set forth Jesus Christ to be he that is^ 

and 



2 2 A True Interpretation of 

and which wa.% and which is to come ; and that these 
seven spirits before his throne, proceeded from Jesus 
Christ the only wise God, blessed for ever; yet I 
declare that it was all but one spirit of God, going 
forth info the seven churches of Asia, in giving them 
seven several reproofs, and seven several blessings^ 
as aforesaid, as I have here set down. 

Also the Revelation of John hath given, an- 
swerable to the seven blessings, seven several titles 
to this God, according to their several operations 
and blessings in the seven churches of Asia. 

'J'herefore called the seven spirits which are before 
his throne. 

Therefore I have set them down in order as before 
written. 

And because the seed of faith may understand 
and know that these seven spirits spoken of by John^ 
are no other but that one spirit of Jesus Christ, the 
only wise God, he that is^ and he that was, and he 
which is to come. 

I say, from this Jesus proceeded those seven 
spirits, and those seven titles are attributed to him 
which />, which was^ and which is to come. 

That is, this Jesus is he that by his spirit or 
grace holdeth, 

1. The seven stars in his right hand, who walketh 
in the midst of the seven goldeti candlesticks. The seven 
stars, in his right hand is the ministry of the seven 
churches, and the golden candlesticks are the 
churches themselves, as aforesaid. 

2. This Jesus is he that is the First, and the Last, 
which was dead, and is alive. 

3. Christ 



The Whole Book of the Revelation. 23 

3. Christ is he that hath the sharp sword with two 
edges, in that he his the judge of the quick and the 
dead. 

4. This Christ Jesus is he whose eyes arc like unto 
aflame of fire, and his feet are hke fine brass. 

5. This Jesus is he that hath tlie seven spirits of 
God, becc^use he is God, and hath the seven stars. 

6. This Jesus is he tiiat is holy, he that is true, he 
that hath the key of David, he that openeth, and no 
man shutteth, and shutteth, and no man openeth. 

7. This Jesus is the Amen, the faithful and true 
witness, the beginning of the creation of God. 

CHAP. V. 

nnHUS in some measure I have opened what is 
-*• meant by him which is, which was^ and which is to 
comey and what is meant by the seven spirits before 
his throne. 

It will be necessary to open something what is 
meant by his throne. 

The throne of Christ I declare is where he is, as it 
is with an earthly king ; where the king is, there is 
his throne, especially where the king doth sit in 
judgment upon any matters of life and death. 

But if he be not there in his own peison, yet 
his arms is set over every place of judicator}', and 
the judge of that place doth srt under the king's 
arms, representing the person of the king. 

And so the judge sits in the king's throne. 

Yet it may be said thah the king's throne is there 
also, for the king's throne is all over his dominions 

and 



24 ^ True Interpretation of 

and kingdoms, thongli he himself be but in one 
particular place, where his honour, and glory, and 
greatness may be most manifest. 

And that place where his glory is most seen, and 
where he doth usually sit in judgment, I say that 
place ma}*^ properly be called the king's throne. 

For if the king were not a person, and had a king*' 
dom, how could he set up a throne in it ? 

And if there bo a throne set up in a kingdom, 
there must of necessity be a king to sit upon itv 

And this king must be the person of a man, else 
why should we call him a king ? 

So likewise the Lord Jesus Christ, he being God 
and man in one single person, he hath a kingdom 
above and beyond the stars, and he being king of 
heaven, he hath a throne to sit upon himself. 

And many other thrones in his kingdom above the 
stars for all his prophets, apostles, and messengers 
which he hath sent in this world. 

Even as a king hath many judges and messengers 
in his earthly kingdom, and the king hath given 
them many thrones to sit upon which are visibly seen 
by the eye of sense and reason ; 

So likewise the eye of faith doth as perfectly sec 
God their king sittingupon his throne in the kingdom 
of glory above the stars, and all those prophets, and 
apostle^, messengers, and ambassadors which he 
hath sent, to sit upon thrones of glory also. 

So that there are thrones of glory in heaven, asr 
there are iiere on earth ; and there is a kin^ of 
heaven to sit upon that throne of glory, as there 

are 



I'he Whole Book of the Rfivelation. 25 

are many kings here in earth, which do sit upon 
thrones of glory here. 

Because this world is in many kings hands, there- 
fore divided into many kingdoms ; and that is the 
very cause that earthly kings fight, and kill one the 
other- 

But the kingdom above the stars is but one king- 
dom, and hath but one king over it, and this king 
is no other but God himself, which sitteth upon the 
throne of Glory. 

But I shall have occasion to speak something 
more of thrones hereafter, therefore I shall say no 
more of it here, only this will give you a little light 
into it. 

CHAP. VI. 

AN D because men might be thoroughly convin- 
ced that Jesus Christ is the only God, I would 
have them to consider these places of scriptures, and 
the interpretation. 

And see if they will bear any other sense ; and 
being well grounded upon that, they will understand 
the whole matter the better. 

Therefore I shall pass by some verses in this 
chapter, I not conceiving them to be of so great 
concernment as this is. 

The 8th verse of. this chapter, John meaning 
Christ, where he saith, I am alpha and Omegas the 
Beginning and the Endings saith the Lordy which isy 
and zvhich was, and which is to come, the Almighty. 

D Here 



26 A True Interpretation of 

Here you that have faith to believe, may under- 
stand that Jesus Clirist is the Beginning and the 
End, the Lord Almighty. 

And as John being in the Isle of Patmos, as he 
saith in the 9th verse, for the word of God^ and far 
the testimony of Jems Christ ; here John seemeth as 
if he did suffer persecution for two, that is to say, 
for God, and for Jesus Christ ; yet in the 10th and 
nth vei'ses, he concludes them both in one, sayins;. 
That he was in the spirit on the Lord's-datfy and heard 
behind me^ as he saith, a great voice as of a trumpet. 

1 would have the reader to observe that the se- 
venth day sabbath which was given to the Jews, wftg 
called the Lord's day. 

Because it was given by the Lord Almighty to 
Moses, and by him given to the people of Israel, 
and so called the Lord's-day. 

So likewise the resurrection of Christ, it being 
the first day of the week, is calFd the Lord's-day also. 

Now here being two Lord's days, and yet but 
one Lord of them both, how shall this matter be 
reconciled ? 

Thus, the Lord s-day, which was made by the 
power of his creation, is one thing, and the Lord s- 
day that is made by the power of his redemption is 
another. 

Because the Lord Almighty was in two several 
states; as thus, when he created the world, and 
made man in. his own image and likeness, he him- 
self was a spiritual substance, a body in form like a 
man, but no flesh, blood, or bone. 

This God was when he created man, and all things 

else ; 



The WTyote Book of the Revelation. 27 

else ; but when God became flesh, he was in another 
condition, he now having flesh, blood and bone, 
that he might work a redemption to the seed of 
Adam, to a more excellent condition than that was 
wherein he was created, and a more miserable con- 
dition to the seed of the serpent, than he was cre- 
ated in. 

And this I would have the seed of faith to un-* 
derstand, that the same God which created man, I 
say, the same God redeemed man ; which thing is 
two proper and distinct works for one and the same 
God to do. 

Therefore distinguished by two several denomi- 
nations, of leather and Son. 

Neither was it proper for God, after he became 
flesh, to create any thing. 

Neither could God have redeemed mankind to an^ 
eternal happiness, but by his becoming flesh, 

Neither could any serpent or devil have put God 
to death, if God had not took upon him the nature 
of a. man. 

For the nature of a man cloathes itself with fleshy 
blood and bone, and so is made capable to be pitt 
to death by the seed and nature of reason ; which 
is the serpent, or devil. 

But I shall speak more of God's death hereafter, 
only this I would have the seed of faith to mind that 
two-fold condition of God, as aforesaid. 

And then you will not stumble at John s saying, 
that he did suffer for the tsxprd of God^ and for the 
testimony <f Jesus Christ. 

As if they had been two distinct things, and so he 

D 2 doth 



28 A True Interpretation of 

doth in some other places in this book of the Reve- 
lation, as in cliap. i. verse 5, he saying, and from 
Jesus Christ J who is the faithful witness^ &c. 

Which doth intimate to the seed of reason, as if 
there were two Gods. 

But I declare it is spoken with relation to God's 
two-fold condition, that is to say, the proper power 
and work of God, as he was the Father, it was to 
create. 

And the proper power and work of God, as he ia 
the Son, it is to die, and to redeem. 

And yet all but one God, but in two conditions, 
or in two states, therefore set forth by the Revela- 
tions in the scriptures under nomination of Father 
and Son. 

Therefore I would willingly have the seed of faith 
to understand the two-fold condition of God. 

And then the scriptures, which doth seem to con- 
tradict one the other, will be reconciled in one, and 
so there will be a great deal of peace arise from the 
right understanding of the scriptures. 

And the cause why there is so much dissatisfaction 
in reading the scriptures, by the professoi's now 
a-days, it is because they understand them not ; 
this 1 know by experience. 

But as I said before, as there was a two-fold state 
in one God. 

So likewise there was two Lord's-days as afore- 
said, yet but one God. 

But the meaning of John, when he saith, he was 
in the spirit on the Lord's day. I declare his mean- 
ing was the day of Christ's resurrection. 

And 



The Whole Book of the Revelatiofi. 29 

And this he calls the Lord's day, that is, it Mas 
the day- of God s rising from death to life, in that 
death was not able to keep him under ; for death 
doth keep every creature under it ; neither could 
any creature, nor Son of God, overcoma death, 
but God himself. 

Therefore Clnist must needs be the God the 
Father of all life, in that he gave life to all creatures 
in his creation 

And nothing could procure, by his death, a re- 
surrection of a new life, and an cterjial redemption, 
but the blood and dearfli of God himself. 

Therefore let the seed of faith lay as much trust 
upon the blood of Christ, believing it to be the 
blood of God, as they can. 

The more weight they lay upon it, the more 
peace and satisfaction they shall find. 

So on the contrary, those that deny and call it 
blasphemy for a man to say that God did die, I say 
there is no salvation for such a man, neither will he 
find any benefit b}'^ the blood of Christ, because he 
looks upon it to be but the blood of the human na- 
ture, or the blood of a man, notwithstanding the 
scriptures are so full to prove that Christ is God, 
and Christ he died, therefore God did die. 

And this Revelation of John is more clear that 
God did die, than any other scripture, as you may 
see in ver. 11, of this chapter ; in ver. 10, he was 
in the spirit on the Lord s day ; what day that was 
I have shewn before. 

And John heard behind him a great voice, as of 
a trumpet, in ver. 11, saying, / am Alpha and 

Omegay 



30 A True Interpretation of 

Omega^ the lint and the Last^ and what thou seest 
write in a book^ and send it unto the seven churches^ &c. 

And in ver. 12, John turned to see the voice that 
spake to himj and being turned^ he saw seven golden 
candlesticks. These seven golden candlesticks were 
the seven churches of Asia, as aforesaid. 

And in ver. 13. And in the midst of the seven golden 
candlesticksy one like unto the Son of Man^ cloathed 
with a garment down to the fool^ and girt about the 
waste with a golden girdle. 

This great voice which John heard, it being as 
the sound of a trumpet, came from no other but 
from Jesus Christ the only God, he being that 
Alpha and Omega, the First and the last, which bade 

John write in a book what he had seen. 

« 

And in ver. 12. John turned to see the voice, 
and instead of seeing the voice, he saw him that 
spake the voice. 

And he was like unto the Son of Man^ clothed with 
a garment down to the foot. 

• Now what this garment is, I shall unfold hereafter, 
lliere are many other glorious expressions in this 
chapter, to set forth this Son of Man in his glory, 
but I shall pass by them, only this I would have 
the seed of faith to mind, that this Son of Man 
which John saw in the midst of the seven golden 
candlesticks, who was cloathed with a garment 
down to the foot. 

1 declare it was the same Alpha and Omega, 
which spake that great voice, and Jolm turning to 
see this Alpha and Omega, he saw him like unto 
the Son of Man. 

Therefore 



The Whole Book of the Revelation, 3 1 

Therefore I would have tjie seed of faith to ob- 
serve, that there is no seeing of God, the Alpha 
and Omega, neither by vision nor by faith, but in 
the form of a man. 

Therefore called the Son of Man, so that though 
Christ be called the Son of Man, yet he is never- 
theless God. 

For he is the Alpha and Omega, the First and 
the Last, as you plainly see in verse 17 of this chap- 
ter, where he saith. And when I saw him^ I fell at 
his feet as dcadf and he laid his right hand upon we, 
saying unto mcj fear not^ I am the First and the Last. 
I am he that liveth^ and was dead, and behold I am 
alive for evermore^ Amen^ and have the keys of hell 
and of death. 

Here you that have faith in the true God, may 
clearly understand that this Jesus Christ, which is 
called the Son of Man, is the Alpha and Omega, 
the First and the liast. 

Also it may be as clearly understood by the seed 
of faith, that God did die. 

For if God be Alpha and Omega, the First and 
the Last, as I think all men will confess, tlien I say 
the same Alpha and Omega, and the same First and 
Last, is he which was dead, and is alive for evermore*. 

And was there any God that suffered death and 
rose again, but Christ ? 

Hatn any God the keys of hell and of death in 
his hands, but Christ only ? 

And that you may see the truth of this, that Christ 
is Alpha and Omega, the First and the last, though 
become a son, having flesh, blood and bone, that 

he 



\ 



3 2 A True Interpretation of 

he might be capable to suflfer the pains of death, 
as aforesaid. 

Yet he is looked upon by the eye of faith, to be 
the First and the Last, the Lord Almighty, he be- 
ing the same as the prophets prophesied of, as you 
may see Isaiah xli. 4. Who hath wrought and done 
it, calling the generations from the beginning? I the 
Lord the First, and with the Last, I am he. 

So likewise in Isaiah xliv. 6. Thus saith the Lord, 
the king of Israel, and his redeemer, the Lord of Host s^ 
I am the First, and I am the Last, and besides me there 
is no God. 

I would have the seed of faith to understand that 
this Lord and this (Jod, which is the First and the 
Last that Isaiah speaketh of, is the same that John 
speaketh of in the Revelation, only the prophet 
speaketh af him as he was in the condition of the 
Father, and was to redeem his people from their sin ; 
but John speaks of him as he is a Son, and that he 
hath suflercd death, and redeemed his people. 

And so John calls him the First and the Last, for 
as he was a son, and suffered death, but is now alive 
for evermore, Amen. 

Yet all but one God, even the man Christ Jesus, 
M'ho is that Alpha and OmcM, the Beginning and 
the End, the First and the Last, he who was dead, 
and is alive, and behold he is alive for evermore. 

And no other God hath the keys of hell and of 
death, but Christ only, which he hath purchased 
by his own blood ; his blood being no less than 
the blood of God, the Alpha and Omega, the First 
and the Last, as aforesaid. 

CHAP. 



^he Whole Book of the Revelation. 33 

■ CHAP. VII. 

IN verse 19 of this chapter, John is commanded 
to wiite the things which he had seen^ and the things 
which are J and the things which shall be hereafter. 

To whom he was to write, it was to the seven 
churches of Asia, and in verse 20, which is the last 
verse of this chapter, he interprets what the seven 
stars, which he saw in Chi'ist's right hand is, and 
what the seven golden candlesticks are, therefore I 
shall say no more of it here. 

And as for what John did write to the seven 
churches of Asia, it is set down in the two chapters 
following ; those two chapters treating only upon 
the seven churches of Asia, and the chief things in 
those two chapters I have interpreted already, and 
the chief things which are of most concernment in 
tlie first chapter I have also interpreted ; therefore 
I shall go to the fourth chapter ; but I suppose it 
will be necessary to the reader for me to shew what 
^ resemblance and likeness there is between the 
seven churches now in Europe, in these our days^ 
and the seven churches of Asia. 

And how the angels of the seven churches, which 
are the niinisters or speakers, do agree with the seven 
angels of the seven churches of Asia. I have spoken 
something of them in the interpretation of the 
Eleventh of the Revelation, but I shall speak a little 
more of them here, because it is something necessary 
to iiiform the reader. 

' Therefore mind the distinction between the one 
and the other; 

E We 



3+ A True Interpretation of 

We read that tlie seven churches of Asia had 
seven several names, as may be read, and accord- 
ing to their good practice, or their bad, they were 
cither reproved or commended, as I have shewed 
before. 

So likewise the ministers of the seven churches 
of Europe, may be called seven angels, for the mi- 
nistry of every church, let it be one or more, it is 
called but one angel. 

And every one of these seven churches hath a 
several ministry, therefore distinguished by these 
several names, as followeth : 

1. Papist. 2. Episcopacy. 3. Presbytery. 4. 
Independent. 5. Baptist. 6. Ranter. T-- Quaker. 
Now the ministry of these seven churches of Eu- 
rope, though they be angels, yet they are but anti- 
angels, in opposition to the seven true angels. 

Neither are the seven churches themselves true 
churches, but anti-churches, in opposition to the 
seven true churches in Asia. 

And the reason why these churches are not true 
churches, is, because they have no true ministry ; 
and the cause why they have no true ministry, is, 
they have no commission from God to preach the 
everlasting gospel, as the angels of the seven 
churches of Asia had. 

For there can be no true church without a true 
minister ; for a true minister having a commission 
from God, maketh a true church. 

But those that receive their commission from 

man, which is not sent of God, is no true piinister, 

• neither i$ his church any true church. 

^ And 



"the Whole Book of the Revelation. 35 

And as for those who take upon them to be mi- 
histers of the gospel, without a commission eithei* 
fi-om God, or ftom man ; when.l say man, I mean 
from the king, or head rtiagistrate, who gives com- 
Inissipns to men to be preachers. 

I say that these men who take upon them the 
tninstry by reading the letter of the scriptures, or by 
any natural learnings wit, or light within, or gill ' 
whatsoever, without a commission from God. 

I say, they are worse thah those who have their 
commission from the magistrate, as the Baptist, Ran- . 
ter, and Quaker ; these three have no commission to 
preach the everlasting gospeU neither from God nor 
from man. 

Yet they arc niinisters of those three churches, and 
so called angels ; so that there are seven angels of 
the seven churches of Europe, as there were, of Asia. 

That is to sav, the angel of the church of the Pa- 
J)ist, the angel of the church of Episcopacy, the angel 
t)f the church of Presbytery, the angel of therhurch 
of Independents, the angel of the church of Baptists, 
the angel of the church of Ranters, and the angel of 
the church of Quakers. These seven churches hav- 
ing all of them a ministry differing one from the 
other in point of practice and disciphne ; but in 
point of doctrine they all agree. 

For as to that, they are all ignorant of the true 
God, therefore cannot preach true doctrine, they 
having no commission from God, as aforesaid. 

Likewise the angels of the seven churches of Asia, 
they did all of them differ one from the other in ' 
point of practice and discipline, but did all agree in 
point of doctrine. 

E 2 They 



36 A True Interpretation of 

They having the knowledge of the true God. And 
why did they know the true God ? Because they 
had a true ministry to preach unto them. And why 
was their ministry true any more than these now 
a-days ? 

Because the angels or ministers of the seven 
churches of Asia, received their authority and com- 
mission to preach from heaven, which was from 
Christ himself, after he was ascended, as you may 
read in the Acts, and as I have largely opened in the 
Interpretation of the Eleventh chapter of the Reve-> 
lation. 

But the seven angels or ministry of the sevea 
churches of Europe, take up their ministry by tra- 
dition, imitating the true ministry as aforesaid. 

Therefore but anti-angels, seeming to be true, but 
are not ; neither will that ministry which taketh it 
tip by tradition, having no commission from God, 
receive that blessed reward as the angels of the seven 
churches of Asia shall, but altogether to the contrary.. 

For when they shall say, Lord^ we have preached in 
ihy fiame^ and prayed in thy name, and cast out devils^ 
and have done many wondrous things in thy name ; 
Christ will %?iy ^Depart from me ye workers of iniquity^ 
I know you not ; for Christ will not kaow those which 
he doth not send. 

For it is a dangerous thing for a man to take upon 
him to be a minister of Christ, when as he .sent him 
not ; but this hath been the practice and custom of 
men so to do these thirteen hundred and fifty years. 

And this traditional ministry of the seven churches 
of Europe, are the seven anti-angels which were to 

. sound 



The Whole Book of the Revelation. 37 

sound after the ten persecutions, whereof six of them 
have sounded already, and the seventh doth now 
sound ; the Quakers ministry being the seventh and 
last anti-angel that will sound till time be no more. 

Their ministry seeming to carry the most pure 
shew of righteousness of life, but the worst ^nd 
most cursed of all the seven churches in Europe, 
in point of doctrine. 

For their ministry doth deny both the Father 
and the Son to be a person in the form of a man^ 
without them ; for they have got God and Christ 
all within them, so that they mind no person of 
Christ without them. 

As 1 have opened more large in the Interpretation 
of the eleventh chapter of the Revelation, and in 
the Quakers neck broken, where I have shewn that 
they are led and guided by the spirit of Anti-christ 
more in point of doctrine, than any other of the 
six churches aforesaid 

And the Quakers ministry being the seventh and 
last anti-angel that will sound in opposition, or by 
wa}^ of imitating the seven angels of Asia ; for tliere 
must be seven anti-angels, as well as seven true. 

That is, there was a ministry tliat had a com-* 
mission from Christy to preach unto the seven 
churches of Asia, and that was a true ministry; 
there is also a ministry of the seven churches of 
Europe, which have no commission from Christ to 
preach, therefore not true. 

Yet called seven angels, by the Revelation of 
John, in chap. x. ver 7> where he saith, Hui in the 
dayjs of the voice of the seventh angels when he shcUl 

hesrin 



38 A True Interpretation of 

begin to sound j the mystery of God should hejinished, 
as he hath declared to his sei^ants the prophets. 

I would have the reader to understand, that John 
did mot mean when the seventh angel of the church 
of Asia sounded, that then the mystery of God 
should be finished ; for the seveh angels of Asia 
sounded many hundred years ago, and yet the 
mystery of God was not finished then. 

But his meaning was when the seven anti-angels 
sounded, who have no comniissioa to preach, then 
the mystery of God should be finished, as he had 
declared by his prophets. 

Now I would have the reader to understand, that 
preaching is called, by the Revelation of John, a 
sounding : And doth not the ministry of the seven 
churches of Europe lift up their voices, as with a 
trumpet ? 

As if they were true ministers of Christ, when as 
they do but imitate the true angels sounding ; for 
the ministry of all the seven churches of Europe 
are false, because they have no commission froni 
Christ to be preachers, as aforesaid. 

Yet the ministry of every church is called an 
angel, but they are but anti-angels, as aforesaid. 

But some niay say unto me, if the ministers and 
speakers of the sevei\ churches of Europe be all false 
for want of a commission from God, What will be- 
come of all the people who are congregated and 
joined to their several ministries ? 

lb this I answer; That there is a remnant of the 
elect seed in every one of these seven churches of 
Europe that will be saved, because the election of 

God 



The Whole Book of the Revelation, 39 

God standeth sure ; but this I must tell you, that 
there is no man or woman that is congregated or 
joined to any of these seven churches, that can 
have the assurance of eternal life abiding in them, 
while they live in this World. 

For how is it possible that the sheep should know 
their eternal happiness, when as the shepherds do 
not know their own salvation, no not one of them ? 

Therefore according to my revelation and faith, 
I cannot see by the rule of scriptures, that any of 
the ministers or speakers of the seven churches of 
Europe now a-days, that can be saved, though 
some of their members may. 

This may, and will be thought an hard saying of 
me, but I cannot help it ; neither do I speak it out 
of any ill will to ministers or speakers, but could 
rather be found a liar in this point. 

But I being commissionated of God, and finding 
the prophets and apostles of old to speak so ipuch 
against those, who take upon them to be messengers, 
ministers, ambassadors, and preachers of the ever- 
lasting gosj>eI, without a commission from Christ, 
they are more guilty of spiritual high treason than 
any other men ; so according to the faith of the 
prophets and apostles, and my faith, I cannot see 
how any counterfeit ministers of what church soever, 
should be saved in the day of account. 

For if it be such a dangerous thing to be a false 
prophet, or a false Christ, why should it not be as 
dangerous a thing to be a false minister, to go before 
he is sent ? 

* And let ministers take this by the way, ^Jid 

though 



40 A True Intirpretation of 

though the civil power doth uphold and maintaiii 
them, yet whea they die, God will not uphold them 
in it. Neither Mill their consciences justify them iti 
it ; but you must lay down your lives under the fear 
of eternal death, because you went to preach the 
gospel, and was not sent of Christ. 

Likewise you see that false Christ s, and false pro- 
phets have been punished in all ages, by the civil 
magistrates and the priests together. 

And so they served the true Christ, and the true 
prophets ; all of them were persecuted as false. 

But it is seldom known that a minister was per- 
secuted as he is a minister, not by the magistate, 
but for some other misdemeanor, or for speaking 
evil of the civil power, but not for his preaching 
without a commission from God. 

Therefore his punishment will be no less than eter- 
nal damnation. 

I speak this not only to the ministry of the nation, 
but to the ministry of all the seven churches now in 
Europe;, for they do all of them preach without a 
commission from God, and run into the ministry be- 
fore they Were sent, which will be counted by th© 
Lord Jesus but a work of iniquity. 

And what will be the wages of such a work but 
eternal damnation ? 1 know I shall offend the mi* 
iiisters and speakers of all the seven churches afore- 
said, but seeing they be all false, they may bear 
the better with me, and with one another ; for they- 
will have wages all alike. 

For as I said before, according to the faith of the 
prophets and apostles, recorded in the scriptures. 



Yhe Whole Book of the Revelation. 41 

•*nd according to the faith which I have in the scrip- 
tures, there will be no salvation found for none of 
the ministers and speakers of tlie seven churches 
aforesaid ; except any of them be persuaded in their 
own minds to lay it down before they die, and so 
come to the knowledge of the true God. 

For this I do affirm, that no man so long as he doth 
exercise the office of a minister without a commission 
from God, he cannot be in the state of salvation ; 
then of necessity he must be in the state of condem- 
nation. And this will be the condition of ail the 
ministers and speakers of the seven churches afore- 
said. 

And the Quakers ministry being the seventh and 
last anti-angel that will sound, until the end of the 
world. 

And when the voice of this angel did begin to 
sound, the mystery of God is finished, as he hath 
^declared by his servants the prophets. 

That is, the declaration of the mystery of God is, 
and will be finished in the days of the seventh angel. 

Which voice is the ministers of the Quakers, as 
I have opened in the Interpretation of the eleventh 
of the Blevelation, therefore I shall say no more of 
those seven churches now ; that being the purest 
angel of all the seven in respect of righteousness of 
life, though the worst of all in point of doctrine. 

And the Quakers ministry doth deceive more 
than any of the other six ; for they are so angel and 
God-like, that if it were possible would deceive the 
very elect. 

For every one that hath but one eye, that is the 

F eye 



42 A True Interpretation of 

eye of reason, may see that all the other churchet 
halh such a deal of corruption, superstition, unjust-^ 
ness, idolatry, and many other wickednesses, which 
reason itself doth judge cannot be the way of God. 
And that is the very cause that when people have 
been unsatisfied in the way of worship in tlie other 
churches, they have declined from them, and have 
turned Quakers, they being niore pure in life ; for 
pureness of life giveth more peace to the mind of 
man than wickedness doth. 

, For every action hath a reward in itself, whether 
it be good or bad ; for he that doth suffer persecution 
for hijs conscience, is more to be justified than he 
#hich persecuted for conscience sake. 

Yet nevertheless the reward of eternal life, it be^ 
longeth only unto the act of faith in the true God^ 
which the Quakers ministry doth not teach^ not 
withstanding their purity of life, ^c 

CHAP. VIIL 

"^rOW I have opened something what is meant by 
-^^ the seven churches, and the angels sounding ; 
in the next place I shall come to open or interpret 
some chief sayings in the fourth chapter of JohnV 
Revelation. 

In the first verse of this chapter, John looked j and 
behold a door was opened in heaven^ and the first voice 
which he heard jWm as it were of a trumpet talking with 
him J which said^ Come up hither^ and I will shew thee 
the things zvhich must be hereafter* 

I would have the seed of faith to mind the inter- 
pretation 



* 
« 



The Whole Book of the Revelation. 43 

Jiretation of this chapter, and they will better under* 
stand the toieaning of the fifth and sixth chapters. 

First it is to be understood that John saw these 
great and glorious things byway of vision. 

Now I would have the reader to understand, that 
visions are hard to be interpreted by one that never 
saw them# 

Yet as faf as the revelation of faith can open them, 
I shall do it ; which I know is tnore than any man in 
the world can do at this day, or shall hereafter, to 
the world's end. 

Therefore if the reader doth but understand the 
Spiritual substance, and meaning of John's visions, 
uiough not every particular circumstance, I say, it 
will give fall satisfaction to the mind of man as to 
the scriptures, and to their eternal salvation. 

The first thing that John saw in his vision, it was 
a door opened in heaven : Now 1 would have the 
seed of faith to understand that there is a door be- 
longing to heaven* and a door belonging to hell. 

Therefore called in scripture the gales of heaven 
and of heJl, as Christ said unto Peter, I have given 
thee the key$ of heaven and of hell. 

So likewise when the five foolish virgins came to 
die door where the bridegroom was, but the door 
Was shut upon them, so that they could not come 
into that eternal marriage. 

So that thlere is a door belongs to heaven, also 
there must be somebody to open this door. 

It is much like unto a^ king's palace, where no in- 
ferior person can see into it, except the door-keeper 
do open the door 

F2 There 



44 ^ True Interpretation of 

There is no earthly king's palace but hath a doof* 
to it, neither can any man see into it, except the 
door be opened. 

Now as there is a door of earthly substailce which 
may be seen and felti belonging to every earthly 
king's palace, the palace being earthly fdso, though 
decked and set forth very gloriously to the eye of 
sense and reason, because it belongeth to reason's 
kingdom ; 

So Ukewise there is a^ real an heavenly palace 
above, and beyond the stars, where Christ the king 
of heaven doth sit upon his throne. 

Also there is a door belonging to it of a spiritual 
and heavenly substance, which may be seen, felt, 
and understood by the eyie of faith, as the other vs 
by the eye of reason* 

Therefore it is said in scripture by the apostles, 
we speak' the things which we have seerij which we have 
heardy which we have tasted^ which we have handledr 
of the word of life* 

So that there is as real a spiritual substance to be 
seen, tasted, and handled by the seed of faith in the 
mind, as there are temporal things by the seed of 
reason. 

Likewise Christ is called a door himself, and he 
hath the key of David, who openeth and no mas 
shutteth. 

And this is he that opened the door of John's un- 
derstanding, and let him see in a vision the glory of 
heaven, and him that sate on the throne, as you may 
see in verse 2. For as soon as ever John had heard 
the voice, that is, ^ soon as ever the door of his 

understanding 



The ff^bole Booh of the Revelation. 45 

Understanding was opened, the door of heaven was 
opened also. 

And the door of heaven being opened, there was 
presented, in a vision, to his sight, few things that 
must be hereafter. 

Now what those things which ' must be hereafter 
are, they are signified in the vision in the chapters 
following ; 

For the voice which talked with John in the vision, 
bid him come up hither, and I will shew the things 
which must be hereafter. 

And immediately John was in the spirit, that is, he 
was so ravished and wrapt up in his spirit, with the 
sight of heaven, and the glory thereof in the vision, 
the door of heaven being opened, that he was as 
Paul was, whether in the body, or out of the body, 
he could not tell. 

For John did see things unutterable, fox indeed 
the things of God's becoming flesh, and sufiering 
death, and the glorious eftects thereof, they are 
tmutterable ; that is, the tongue of man cannot 
explain it, not as it is in itself. 

But men that have written the Scriptures, and 
have had visions and revelations of these heavenly 
things, they have expressed them to the capacity of 
man, as they could by words. 

So that men might believe the things of God, 
which are spiritual and eternal, by words of mor* 
tal men like themselves, 

As men do understand one another in the things 
of this world. 

And the gift of interpretation of scriptures, "which 

was 



46 A True Interpretation of 

was written by revelation and vision, I say it is more 
prrofitable to man than the scriptures themselves. 

For what profit is it to a man to read another 
man's revelation or vision, and know nothing of it 
himself? Therefore interpretation of scriptures iS' 
the best, and most profitable gift unto the seed of 
faith now a-days, to lead them unto their eternal rest* 

Therefore to unfold something more of JohnV 
vision in verse 2. And immediately he was in the 
spirit i and behold a throne was set in heaven^ and on& 
sate on the throfte. 

And in verse 3, he tells what he wis like that 
sate on the throne ; and in verse 4^ he saitH, And" 
roundabout the throne were four and twenty scats^and 
upon tfie seats John saw four and twenty elders sittings 
clothed in white raiment j and they liad on their heads 
crowns of gold. 

And in verse 5. There were seven lamps of fire 
burning before the throne^ which are the seven spirit^" 
of God. 

And in verse 6; And before the throne there wa^ 
a sea of glass like unto chrystaU and in the midst of the 
throne^ and round about the throne^ were four beasts 
full of eyes before and behind^ 

And in verse 7. And the first beast was like a Uont 
and the second beast like a calf, and third beast had a 
face like a man^ and the fourth beast was like a flying 
eagle. 

Verse 8. And the four beasts had each of them siar 
wings about him, and they were full of eyes within^ and 
they rest not day and night, saying. Holy, holy, hply^ 
Lord God Almighty, which was, and is, atid is to come. 

Versef 



The ff^hole Book of the Revelation^ 47 

Verse 9; A^^d when those beasts gave glory ^ and 
'honour^ and thanks to him that sate on the tlironey who 
iivethfor ever and ever. 

1 shall give a short interpretation of these things 
afore-mentioned. In verse 2. John saw a throne in 
heaven, and him that sat thereon. 

You may remember how I have shewed before, 

4;hat there are thrones in heaven, as there are here 

Jn earth, and there is a throne in special for the 

king of heaven, as there is for a king here on earth. 

And he which John saw to sit upon the throne in 
Iieaven, it was ijo other but .the Lo.r4 Jesus Christy 
.•as aforesaid^ 

Though Jelin doth Bet him forth in verse 3. Tliat 
he VMS to look upon like a jasper^ and a sardine stone, 
with other glorious expressions ; which is only to set 
forth the glory of him that sat upon the throne. 

And in verse 4. Round about the throne were 
four and twenty seats^ and upon the stats vpere four 
4ifid twenty .elders sittings cloathed in white raiment j 
and they had on their heads crowns of gold. 

It is much like unto the throne of an earthly 
Scing; for an earthly king hath many seats for his 
nobility to sit on round about the throne, where he 
seats himself. 

And the nobility do sit in those seats, according 
ta their degree and place. 
. Likewise the nobility have crowns of gold upon 
their heads, though not so absolute crowns of gold 
2fi the king himself. 

.f Yet they have a resemblance and likeness of 
.crowns, signifying that tUey are of the bloo^ royal. 

So 



48 A True Inter pntation of 

So is it in heaven, the four and twenty eJdert 
being of the blood royal, coheirs unto the kingdom 
of heaven, they have seats to sit upon round about 
the king's throne. 

And as for the four and twenty elders what they 
are, I have opened at large in the Interpretation of 
the eleventh of Revelation. 

Therefore I shall not speak of them here : but ai 
for their being cloathed in white raiment, the mean- 
ing of that is this: 

They were cloathed in their minds, while they 
lived in this world, with the righteousness of faithv 
which purifies the heart ; and not by the righte(ms* 
ness of the law ; for by the deeds of the law shall no 
flesh be justified ; but by the righteousness of faith 
is every true believer justified. 

And these four and twenty elders being justified 
by faith, in the blood of the Lamb, they may be 
said to be .cloathed in white raiment. 

That is, they are pure and white in their souls, 
by being washed in the blood of the Lamb, by 
faith, as aforesaid. 

They have no guilt of sin upon them at all, ^c. 

And in verse 5, it is said. That there were seven 
lamps of jire burning before the throjie, which are 
the seven spirits of God. 

The meaning of those seven lamps which burned- 
before the throne, I declare they were the seven 
churches of Asia. 

That is, the souls of the true believers, which 
were of the seven churches of Asia, were those seven 
lamps which burned before the throne. 

And 



The Whole Book of the Reveiution. 49 

And the seven spirits of God are those several 
gifts of grace, which he gave to the seven churches 
of Asia, as aforesaid. ^ 

And that grace of faith and love, which God gave 
to the seven churches of Asia, it bumeth in the 
lamps of their souls, before the throne of God to 
eternity. 

For every soul is a lamp for the fire of God's love 
to bum in, if there be but oyl in your lamp, that is, 
if there be but faith in the heart. 

It will be a glorious place for the candle of the 
Lord, which is the spirit of God, to burn in, and 
happy will that man be that hath his lamp burning 
before the throne of God, as these seven churches of 
Asia shall. 

For this I would have the seed of faith to under- 
stand, that John speaketh of things to come as if 
they were in present being. 

For visions and revelations speaketh of things at 
a distance, as if they were in present sight. 

Because God and faith knows that time will be 
swallowed up into eternity. 

Therefore it is that John doth say in his vision, 
that he saw such and such things already, when as 
the things which he speaketh that he saw, were not 
accomplished $tt that time, nor many of them not- 
as vet. 

But however they will be accomplished, because 
God is truth, and will not frustrate the faith of his 
prophets, apostles, and saints 

But according to their faith it shall be unto them. 
So much concerning the seven lamps and the seven 

G spirits 



50 j4 True Interpretation of 

spirits of God, I suppose the seed of faith majr 
understand the true meaning of it. 

CHAP. IX. 

^N verse 6, John saith, And before the throne theri 
-■^ was a sea of glass like unto chn/stal, and in the, 
midst of the throne, and round about the throne, were 
four beastSy full of eyes before and behind. 

Here you that have faith, may see that there ii 
in heaven, above the stars, a chrystal sea like unto 
glass, or a sea of glass like unto chrystal ; that is; 
the glorious water or sea above the stars is set forth 
by those things which are most pure, and most es- 
teemed of by the reason of man here in the kingdom: 
of this world, but as certain as there is a sea and 
waters in this world, else the creatures thereia 
could not live. 

So likewise there is a sea and waters ibove the 
stars, though of another nature, differing from this 
here below, yet they are real substances as these are. 

But because mortal men cannot declare, nor make 
known the nature and substance of them, neither can 
mortal man understand it, if it could be declared. 

Therefore the Revelation of John calls it a sea of 
glass like unto chrystal, because chrystal is higliljr 
esteemed of by the reason of man. 

But however, it is for certain that there is a sea 
and waters above the stai-s, let it be like what it will. 

For this I would have the reader to understand^ 
that the things which are, were not made of things 
which do appear, according to Paul's words, then 

pf 



The Whole Book. of the Revelation. 5* ' 

of necessity they must be maae of things that do 
not appear, that is, of things above the stars, from 
whence the original of all life came. 

But in what condition things were, and are in 
their heaven, no man can tell, but by faith. 

'J'herefore if the revelation of the spirit of faith 
will call the waters above the stars A sea of glass like 
t/Liito chrystalj who shall gain say it ? 

Neither is it to be looked upon as an allegory, as 
many do vainly imagine, but a real spiritual sub- 
stance. 

For this must be understood by the reader, that 
God created or made all creatures of something ; he 
had matter ^nd substance to make every creature of. 

He did not make living substances of an allegory; 
that is, as if we should say God made all things of 
pbthin^ ; 

For an allegory is nothing, and of nothing comesi 
nothing. 

Yet the vain imagination of wise and learned men 
\kSive not been ashamed to say, that God made this 
world of nothing ; but I shall let that pass. 

Again, what should be the meaning of the four 
heastsfuU of eyes before and behind ? 

ITiese four beasts which John saw in his vision in 
the midst of the throne, and round about the throne, 
I declare they were four good beasts ; 

That is, tliey were four good kings ; and if there 
were four thousand good kings, yet they arc all 
reckoned but into four : all good kings are included 
in these four. 

These four beasts do signify the four monarchies, 

G2 that 



52 A True Interpretation of 

that is, all the good kings that acted well, and had 
faith in the true God, under the four monarchies, 
are called by the Revelation of John, the /our htat^ts 
full of eyes before and behind. 

Now what particular persons these four beasts 
were, the Revelation of John gives no light into r 

But this I sav, that kin^ David was one of these 
four beasts, he being the first beast, that was like a 
lion, he being of the tribe of Judah, from whence 
the sceptre should not depart until Siiiloh come. 

'Jliis Shiloh being Christ, the root of David, he ia 
called The lion fj the Tribe of Judah j as may be read 
in Revelations, v. 5. And David being of the tribe 
of Judah, and he being chosen king by the Lord 
Jesus the Almighty God, as he was the Creator. 

Who afterwards became a child, as Isaiah saith, 
and so called The Son of Davids of the tribe of Judah. 

When as indeed he was David's lord ; he was 
David s lord as he was the creator : 

But as he took upon him the seed of the woman, 
which is the nature of man, he became a little child^ 
and so God became flesh ; 

And he being of the tribe and lineage of David, as 
he is a Redeemer, he may be, and is called the son 
of David. 

Avd what ever David did in point of war, it was 
justified by Icsus ('hrist, as he was his Lord ; 

For it is s<iid in scripture. That David walked with 
a perfect hart before the Lord in all things^ only in the 
matter of Uriah. 

And Ddv.d being the first king that wrought rights 
eousness before the Lord in all his war, and he being 

of 



The Whole Book of the Revelation. 53 

of the tribe of Judah, he is called by the Revelation 
of John the first beast that was like a lion ; 

For he acted as in the person of Christ, who is the 
lion himself of the tribe of Judah, as Jacob did 
prophesy when he blessed his sons. 

Now I would have the reader to understand, that 
all these four beasts spoken of here, they were men, 
though they be called by the Revelation of John, 
beasts. 

Also he doth distinguish them into four several 
forms ; the first like a Uotiy the second like a calf, the 
third beast had a face like a man, and the fourth beast 
was like a flying eagle. 

These four beasts, as I said before, were all men, 
^nd pot only so, but good men ; only this 1 would 
have the reader to mind that they are called beasts, 
in relation to the work that they were to do. 

And so they acted after that manner as such beasts 
use to do. 

As tb? nature of a lion is to destroy and tear in 
pieces. 

^ And the nature of a calf is to act simply and fool- 
ishly, and yet innocent also. 

Now the third beast had a face like a man, that 
is, he acted as a rational man by wisdom and i>olicy. 

And the fourth beast was like a flying eagle, that 
is, he acted in swiftness and strength, and according 
tp other properties that are in an eagle. 

And so according to the natures and properties of 
these four beasts, did men act, and do act in this 
world ; therefore called four beasts, when as they 
were no other but men. 

But 



54 ^ True Interpretation of 

But I shall leave the distincton of the persons of" 
the other three to those that are better read in histo-. 
lies thaii I am. 

Neither is it revealed unto me who the persons 
were ; therefore I shall speak no more than is revealed 
unto me ; but the reader may understand what the 
four beasts are, by what is afore- written, therefore I 
shall say no more of it, but go unto verse 8. 

CHAP. X. 

TN verse 8, it is said. That the four beasts had each of' 
^ them six wings about themy and they were full ojeye^ 
within^ and they rest not day and nighty saying Holy^ 
holy holy Lord God Almighty j which wasj and which 
isf and which is to come. 

The chief things in this verse to be known, are. 
what is meant by those six wings which the four 
beasts had, which were full of eyes within. 

ITie meaning is this, that each of these four beasta 
had six wings, that is they had six wings apiece. 

And these six wings apiece, it was the spirit of 
revelation which gave them wisdom, to order and 
manage the affairs of their battles. 

And these six wings were employed thus ; 

Two of them were to be employed before, in the 
fore-front of the battle. 

And two of them were to be employed in the rear, 
or hinder part of the army, least the enemy should 
come upon the back of them. 

And the other two wings were to be employd in 
the middle, that in case their enemy should put theiri 

ta 



The Whole Book of the Revelation, 55 

to the worst both before and behind, that they might 
fly away with those two wings in the midst. 

And this was very good revelation and wisdom, 
and called by the Revelation of John, 5/> wings ; 

For the scriptures doth call revelation and good 
counsel, wings ; as that saying. Revel, xii. 14, it is 
said. There was given unto the woman two wings of a 
great eagle^ that she might flee into the wilderness. 

Which wings were no other but Revelation, as I 
have opened in the Interpretation of the Eleventh of 
the Revelation. 

And where we find In the scriptures that God hath 
commanded his prophets and apostles to fly from one 
place to another, in case of persecution, it is not 
meant that God would give them wings to fly. 

But he will give them wisdom and revelation to 
get from it. 

And in this sense they may be said to have wings 
to fly away ; 

And in this sense the four beasts aforsaid, may be 
said to have each of them six wings. 

And as for their being fu(l of eyes within y that is, 
they had a spirit of discerning both of spiritual and 
of temporal things. 

Therefore it is said, that these four beasts f till of eyes 
before and behind^ that is, they had the eye of faith 
before, and the eye of reason behind. 

That is, they did discern by the eye of faith before, 
the things of God, and how he became flesh, and 
shed his blood, as afterwards is expressed by these 
four beasts. 

And 



i , 



56 j4 True Interpretation of 

And the eye of reason being behind, it did discenl 
and see how the matters went in this world- 

For tho' it be said they were full of eyes, yet ther 
had but two eyes apiece, that is, the feye of faith, and 
the eye of reason. But neither of these two eyes did 
offend them, as it doth many thousflnds now a-days. 

And because the seed of faith may not stumble at 
this interpretation, because I say there were but two 
eyes, when as John saith thty were full of eyes. 

You may remember that 1 have written before 
concerning the seven spirits of God, and yet but 
one spirit. 

Only that one spirit had seveii several working*^ 
in the seven churches of Asia. 

So likewise these beasts having but two eyes, yet 
they were full of discerning both of spiritual and 
temporal matters. 

For the eye of faith did see up into heaven, and 
the glory thereof; and the eye of reason did see thef 
utmost parts of this world here below. 

For these two eyes did see as much as could be 
seen ; if they had had forty eyes, they could have 
seen no more. 

But in rerard they did see so much, they are said 
by the revelation of the spirit, that they were full of 
eyes before and behind^ &c. 

Again it is said. That these four beasts rest not day 
and nighty saying Holy, holy^ holy^ Lord God Abnightyg 
which waSy and isy and is to come- 

That is, they cease not to give glory, honour, and 
thanks to him that sate on the throne, who liveth for 
ever and ever. 

I would 



The Whole Book of the Revelation. 57 

I would have the seed of faitli to observe, that 
Ihese four beasts give glory and honour unto Christ 
here, as he was God the leather. 

As Isaigh vi. 3, where it is said. And one cryed one 
to another, and said, holy, hoh/, holy, is the Lard of 
Hosts, the whole earth is full q/' his. glory. 

Likewise the four and twenty elders fall down be- 
fore him that sate on the throne, and worship him 
that liveth for ever and ever, and cast their crowns 
before the throne, saying. Thou art rvorthy, O Lord, 
to receive glory and honour, and powers for thou hast 
created all things, and for thy pleasure they are and 
were created. Revelations iv. 10. 11. 

Here you may see that the four beasts and the 
four and twenty elders give glory unto Christ the 
only God, as he was the Creator, and in the con- 
dition of the Father. 

He being the Lord Almighty, the Lord of Hosts, 
the Alpha and Omega, the Tirst and the Last; he 
that liveth for ever and ever, in that death could 
not keep him under, as aforesaid. 

But in chap. v. the four and twenty elders give 

flory unto this Christ, the only God, as he is a 
on, and hath redeemed' them, and so dotii the four 
beasts also. 

■ Arid as for the four arid twenty elders, I shall say 
nothing of them here, because I have spoken of 
them in thp Interpretation of the eleventh Chapter 
of the Revelation. 

So I have given the interbretation of the chief 
things in chap. iv. of John's Revelation, I shall go 
Utito- chapter v. aijd give the interpretation of the 
chifef things in that also. 

H CHAP. 



58 . A True Interpretation of 



CHAP. XL 

N chap. V. verse 1, John saw lA the right hatid of 

him that sate on the throne^ a book written within^ 
and on the back side sealed with seven seaU. 

Why doth John say he saw in the right hand of 
him that sate upon the tlirone a book written with- 
in, and sealed on the back side with seven seals, 
when as he that sate on the throne was no other biit 
God, the Creator of all thin^ ? 

And Jesus Christ is he that created the world, 
and all things therein, as aforesaid. 

And yet he that had the book in his right hand, 
was not to open the book, nor to loose the seal* 
thereof. 

The meaning is this, that Christ Jesus as he was 
God the Father, and Creator of all things, it was 
not his proper place and work to open the book 
with seven seals ; 

For it doth belong to him, as he is God the Re* 
decmer. 

F6r, as I said before, God did, and doth act ac- 
cording to the two-fold state and condition he 
was in. 

So that he had the book of life in his right hand^ 
as he was God the Creator ; but as he is God the 
Redeemer, he must take the book out of his own 
right hand, and open it, and loose the seals thereof. 

For John in his vision did see Christ to sit upon 

the 



The Whole Book of the Revelation. 59 

the throne, as he was God the Father, and the 
Creator. 

Also in his vision he saw Christ sit upon tlie 
throne, as he was God the ^on, and as he suffered 
death, and so redeemed mankind. 

And in like manner he and the elders give thanks 
and praise unto him, as he is the Creator. 

And sometimes they give thanks unto him all 
together, as he is the Redeemer. 

Yet all but one God, however it doth seem by 
John's vision, as if »there were two, when as it is 
spoken with relation to a two-fold state and con- 
dition in God. 

But who can understand but the seed of faith? 

Therefore I would not have the seed of faith to 
stumble at these sayings of John, which doth here 
and there speak as if there were two Gods. 

But consider, he speaks it but by way of vision, 
and all visions can never be understood so clear and 
plain as interpretation is. 

For I am certain that John did believe in no other 
God but one, even Jesus Christ the only wise God, 
blessed for ever and ever, though spoken of with 
relation to a two-fold condition, as I have shewed 
before. 

This book which was in Christ's right hand, as he 
was God the Father, I declare it was the book of 
life, wherein was written the names of all the elect 
seed of all the seven churches of Asia, and of all the 
elect seed of the seven churches of Europe. 

I say, the elect seed are all written in that book 
of life which is in Christ's right hand, and the seven 

.H 2 seals 



6o A True Interpretation of 

seals on the back side of this book, they were th* 
seven visible churches of Asia. 

That is, they were sealed up by the doctrine and 
faith of the gospel ; they received the holy spirit of* 
promise, whereby they were sealed in their souls with* 
the holy spirit of promise, that they were redeemed 
unto eternal happiness, by the blood of the Lamb. 

And this 1 say, that the witness of the spirit of 
faith, in the conscience here in mortality, it is but a 
sealing up to the day of glory. 
' Therefore what assurance, witness, or sealing so-i 
ever a man hath in his soul, in this life, it is called 
by the Revelation of John, hut a seal on the back sid^ 
of' the hook of life. 

For those seven churches of Asia were sealed with 
the holy spirit of promise, in that tliey believed the * 
doctrine of Christ's death and resurrection, and so 
they were sealed in their hearts with the assurance of ' 
• eternal life, their names being written within the 
book of life. 

And because there were seven churches of Asia, 
which did truly believe, and were sealed in their 
souls with the assurance of everlasting life, 

They are called seven seals on the hack side of the 
hook of life. 

For all seating of this side of death, it is called 
but sealing on the back side of the book of life. 

For it is much like unto a book or letter, the 
matter and substance is within the letter or book, 
but the seal is without, or on the back side : 

But he that breaketh open the seal of the letter or 

book, he seeth what is within. 

So 



The Wbolt Book of fie Revelation, 6i - 

So is it with Christ, he having the Book of life in 
his rieht hand; wherein the elect seed are written/ 
anrf uie assurance of faith which is the elect seed of 
the seven churches of Asia had, and as others have, 
are caWed the seven seab on the back fide of the book of 
ttfe. 

Which no man in heaven nor in earth could open 
the book, nor loose the seals thereof, but Christ as 
he is God and Redeemer. 

You that have faith niay see what is meant by the 
book, and by the seven seals on the back side. ^c. 

CHAP. XII. 

TN verse 2. John saw a strong angeU proclaiming with 
^ a loud voice^ Who is worthy to open the bookj and to 
loose the seals thereof ? 

And in verse 3. And no man in heaven ^ nor in earth ; 
neither under the earthy was able to open the book^ 
neither to look thereon. 

I shall pass by these two verses, there being but 
little natter of concernment in them, but I shall go 
to verse 4. 

And I wept muchy because no man was found worthy 
to open^ and to read the book, neither to look thereon. 

Here Johq was at a hard set in his vision, when he 
saw God have a book in his right hand, and no man 
ift heaven, qor in earth could open it, nor read it. 

There was cause enough for J ohn to weep, because 
that book was the book of life, and many thousands 
and millions of souls were written in that book. 

As he afterwards maketh mention of, and many 

that 



62 A True Interpretation of 

that had suffered pei-secution unto the death, which 
were slain under the altar, who suffered for the testi- 
mony of Jesus, whose names were written in the 
book of life. 

And if this book should not have been opened, 
the condition of the saints would have been sad, 
which suffered all those things for the name of Jesus, 
who loved not their lives unto death, who had their 
names recorded in the book of life. 

That at the general day of God's account, when 
he shall make up his jewels, their ns^mes being; 
written in the book of life. 

They may have that blessed reward which God did 
promise, and they did faithfully believe, and expect: 

But if none could have opened the book, neither 
in heaven nor in earth, what benefit would they have 
had for all their faith and sufferings ? 

This was enough to make John and all the other 
prophets and believers to weep also, if there should 
be none found neither in heaven nor in earth, that 
could open the book of life. 

But in verse 5, one of the elders said unto John 
in the vision. Weep noty behold the lion of the tribe of 
Judahy the root of David hath prevailed to open the 
hooky and to loose the seven seals thereof 

One of the elders puts John in good comfort 
again ; for there is one found now that can open 
the book, and read it also. 

'^rhis is that lion, as Jacob prophesied of, Gen. 
lix. 9) as 1 have spoken of before. 

This lion hath prevailed to open the book. 

He openeth the book as he is God the Son, 

And 



The Whole Book of the Revelation. 63 

^ And as he became a Son, he is called the lion of 
the tribe ofJudah; and as he is God the Son, he is 
called a Lamb. 

And as he was God the Son, he suffered death to 
redeem his people. 

And as he is a Redeemer, he hath prevailed to 
open the book, and to loose the seven seals thereof. 

That is, as he is the Redeemer, he hath power to 
raise every one of them again that are written in the 
book of life. 

That is, all the seed of faith which are elected in 
tiie secret decree and council of God, as he was 
the Creator. 

And as he is the Redeemer, he hath power to 
give life everlasting to every one of the seed of fait}i, 
who were written in the book of life. 

And when John saw there was one found in heaven 
that could open the book, he gave over weeping. 

For one of the elders4iad shewed him in the vision 
one that could open the book, and loose the seven 
seals thereof. 

For in verse 6. John beheld^ and la in the midst 
of the throne^ and of the four beasts j and in the midst 
of the eldersj stood a Lambj as it had been slain^ having 
seven homs^ and seven eyesj which are the seven spirits 
of Godj sent forth into all the earth. 

This Lamb which John saw in the vision in the 
midst of the four beasts and the elders, it was Christ. 

This I suppose all men that profess the scriptures 
will confess it. 

Now observe that this Lamb which stood as it had 
been slain, it was no other than God himself; 

For 



64 A True Interpretation of 

For this Lamb had seven horns and seven eyes ; 
now these seven horns which the Lamb had, it was 
the faith and patience which the seven churches of 
Asia had, which did enable them to go through their 
sufferings with cheerfulness, 

For when a man doth siiffer for his faith in God 
patiently, and willingly, he destroyeth his enemy 
more in submitting unto suffering, or death itselft 
than if he sboiild resist his enemy. 

And this doth become a horn to push tlic persecu* 
tor's soul. 

Thus it was with the seven churches of Asia, they- 
were by their faith and patience made able ta suffier. 
persecution aiid death itself. 

Which became as seven l^oms to push and gall thd^ 
souls of their persecutors. 

For though the horns of a Lamb doth but little 
harm to the outward flesh, yet when they get withitt: 
the flesh they will gall very much. 

That is, when the horn of suffering for righteous* 
ness gets into the mind and soul of the persecutor, it 
doth gall his soul exceedingly with the fear of 
eternal damnation. 

This I think experience will shew the truth of it. 

For the Quakers and others who suffer for a lie, yet. 
they think they suffer for truth ; and the persecutors; 
know no other but that they do suffer for truth. 

Therefore the sufferings of the Quakens capnot: 
choose but push and gall the persecutors con* 
sciences ; 

The Quakers being so stedfast and confident in 
their way, who do not fear their lives unto the death. 

Thi« 



The If^hole Book of the RevelaHion, 6^ 

This suffering of theirs doth trouble and molest 
the minds of the civil powers ; which doth shew that 
i^ufiering in innocency, though for a lie, it will be & 
horn to push and gall the souls of the persecutors. 

Then how much more would they p\ish and gall if 
they suffered for truth ? 

That is, if their ministry which provoke them to 
meet contrary to the parliament's order were true, 
as the ministry of the seven churches of Asia were. 

But it is not ; therefore they suffer for a lie, yet 
the persecutor not know^ing it, he is, and will be 
pushed and galled in his soul with the fear of eter^* 
nal death, for doing it. 

CtlAP. XIIL 

^R^OW it is to be observed, that this Lamb that 
-*^^ was slain had the seven homsy and the seven eyes. 

Now these seven horns, as I said before, which 
the Lamb had, they were the sufferings of the sevejn 
churches of Asia, in the ten persecutions. 

According to that saying of John's Revelation, ii. 
10. he giving an exhortation to the church in Smima^ 
that they should fear none of those things which 
they should suffer. 

Behold the devil shall cast some of you into prisM^ 
that ye may be tryedy and ye shall have tribulation ten 
days. 

Now this devil that shall cast some of them in 
prison, I shall shew what he is hereafter* 

But as for the ten days tribulation 'which the 

I saints 



66 A True tnterpreiatim tf 

saints should suffer, it was spoken with relation to 
the ten persecutions. 

And they are called by the revelation of the spirit 
but ten days, when as it was at times a matter of 
three hundred years that their tribulation did last, 
which were the ten pei^secutions, yet called by the 
spirit, but ten days tribulation. 

And the faith and patience which these seven 
churches of Asia had, being made able to suffer 
with chearfulness tliose ten days tribulation, it be- 
ing the ten persecutions aforesaid, they are called 
the seven horns whicli the Lamb had ; 

For tliey by their sufferings, did push and gall 
the souls of the persecutors, as the Lamb himself 
did when he did suffer death : 

For he did procure no less than eternal dam- 
nation to his persecutors, by his suffering of death, 
and being slain by them. 

And these Seven churches having their poieer and 
strength to suffer from Christ, the Ltimb slain, they 
walked in his steps in the way of suffering ; there- 
fore called the seven horns of the Lamb^ or the 
Lamb's seven horns. 

And as for the seven eyes which the Lamb had, 
they are called the sevefi spirits of God sent forth 
into all the earth. 

You may remember that I have shewed before 
what the seven spirits before the throne is. And 
these seven spirits which the Lamb hath, are the 
very same ; that is, they are all but one spirit of 
Christ, only this one spirit doth operate and woflc 
seven several ways, to wit, in the seven churches of 
Asia. " Therefore 



The Whole Book of the Revelation. 67 

• 

Tlierefore $aid to be sent forth into all the earth, 
because the sound of these seven churches of Asia, 
pf their gifts and sufferings, went through all the 
earth. 

Therefore called the seven spirits of God ; yet 1 
would have the reader to understand thus much, 
that the Lamb that had power to open the book, 
the satne La;mb had the seven hbrns, and the seven 
eyes. 

Now if these sev6n eyes were the seven spirits of 
Gdd, then theLatnb must needs be God; for the 
fjainb had the seven spirits in him, and he sent 
thielh forth uiito the seven churches of Asia. 

Oilly this I would have the Reader to understand, 
that here he is called God, as he is a Lamb slain ; 
or as he was in the condition of a Son and a 
Redeetriet. 

So that what jiower, honour, or glory soever be 
aftWbuted to God,- by the redeemed, ones, it is with 
Illation to the Son-ship of God. 

He being a Son he is called a Lion, and called a 
tjanib, which titles belong only to the Son-ship of 
Christ, he being the only God, though in a two fold 
state arid condition, as aforesaid. And in verse 7, it 
is said, And he dame and took the hook out of the right 
hand of him that sate upon the throne. 

This he that took the book out of his right hand 
that sate' upOii the throne, it was the Lamb, and 
this Lamb is Christ, and Christ is God, and Christ 
lis called the Lapflb of God that taketh away the sins of 
the world. He niiay well be called the Lamb of God, 

I 2 because 



/♦ 



68 A True Interpretation of 

because he is God. For who can take away the sin* 
of the world, but God ? 

But God must become a little child of flesh, blood 
and bone, and grow up to a man, that he may be 
capable to suffer the pains of death, in tliat he shed 
his most precious blood, before he could take away 
the sins of the world- 

And this Lamb which was slain, here spoken of 
by John, was no other but God himself. 

But he being now in the condition of a Son, in 
that he had been slain, and was now risen again, and 
had accomplished the work of redemption, he was 
able to sit down in the midst of the throne, and to 
take the book out of his own right hand, as he was 
the Father and Creator of all things. 

And as he was the Son, or Lamb, which shed his 
precious blood, to redeem his people from their sins,^ 
it was his proper work and place to take the book 
out of his own right hand, as he was the Creator, and 
to open the book and loose the seven seals thereof; 
for in his opening the book of life, he found the 
names of all the elect seed written therein, which 
were washed and redeemed with his precious blood. 

Therefore it is said. That no man in heaven^ nor in 
earthy nor under the earth could open the booky but the 
Lamb only. 

So that this Lamb must needs be God the Father, 

, as well as God the Son ; for who can open the book 

of life but God himself ? But he must open it as h^ 

was God the Son, therefore said to take it out of the 

right hand of him that sate upon the Throne, &c. 

CHAP. 



The Whole Booh of the Revelation, 69 



A 



CHAP. XIV. 

ND in verse, 8. The four beasts^ and the four and 

twenty elders feU dqwn before the Lamb. 

And in verse 9* They mug a new songj sayings Thou 

art worthy to take the book and open the seals thereof y 

for thou wast slain^ and hast redeemed us to God by 

thy bloody S^c. 

I would have the reader to mind these words, why 
the four beasts, and the elders did sing a new song. 

Observe, it is called, a new song, in opposition to 
the old song, as the gospel of Jesus is called the New 
Testament, and the law of M oses is called the Old 
Testament ; so likewise there is the song of Moses, 
and of the Lamb ; that is, the song of the Lamb. 

Now the song of Moses may be called the old 
aong, or the first song, because Moses, the prophets, 
elders of Israel, and saints under that Testament^ 
I say, they gave praise, honour, and glory unto 
Christy as he was God the Father and Creator. 
And as he was the Creator, he blessed them with 
temporal blessings, and temporal deliverances. 

So that Moses and the people of Israel sing praise 
unto God for his wonderful works, which he had 
wrought by the hand of Moses ; as you may read in 
the scriptures, in the song of Moses, liow wonderfully 
he doth praise, honour, and magnify the God of 
Israel, who had gotten himself a great and terrible 
name among the Heathen. 

And this is called the song of Moses, or the old, 
or first song, because it was the first manifestation 

of 



70 A True Interpretation of 

of God, as he is the Creator ; for Moses was the 
first Man that gave us to know any difference of the 
God of Israel, from the God of the Heathen. And 
this manifestation as Moses gives us, is that we 
might know God, as he was the Creator, and did 
deliver his people in a more wonderful manner than 
any other Heathen Gods could do. 

And in this regard Moses and the elders of Israel 
gave praise, honour, and glory, unto the God of 
Jarob, he delivering them out of so many temporal 
dangers ; and not only so, but blessing them with 
many temporal blessings, M^hich caused this song of 
Moses to be sung by the children of Israel. 

And in this regard the song of Moses may be said 
to be old, or the first song, he being the first com-< 
missionated man to write that which we call the old 
Testament. Therefore the song of Moses may be 
called an old song, because the song of the liamb is 
more new; for redemption was after creation, there- 
fore called a new song. It is called a new song ia 
relation to a new condition ; as the song of Moses 
was with relation to temporal blessings, as aforesaid; 
But this new song of the Lamb is with relation to 
spiritual and eternal blessings.' So that John in lii^ 
vision was sensible upon what account this new 
song was sung. 

And he seeing in the vision the four beasts^ and the 
four and twenttj elders fall djwn before the Lamb, 
having every one of them harps and golden vialsy full 
of odoursj which are the prai/ers of saints. 

Now these golden vials are meant the hearts and 
souls of the four beasts, and four and twenty elders. 

And 



The fFhole Book of the Revelation. 71 

And the odours, is that grace and supphcations 
ti^hich were offered up unto the Lamb through those 
golden vials ; which vials are the hearts and souls^ 
as aforesaid. And those harps arc the tongues of 
the beasts, and elders, and saints, which are as harps 
\ to sound forth the praise of the Lamb. 

For this I must tell you, that the toiigue of every 
saint shall be as a harp, to praise tlie Lamb for his 
great and unspeakable work of redemption, which is 
more to be magnified by the seed of faith, than the 
iirork of creation ; so that the beasts, the elders, and 
saints may very well sing that new song, in verse .9> 
saying. Thou art worthy to take the hook^ and to open 
the seals thereof ^ for thou wast slain^ and hast redeemed 
us to God^ by thy bloody out of every kindred^ and 
tongue^ and people^ and nation. 

That is, thou hast redeemed us to thyself by thy 
own blood, for though thou art called a Lamb, thou 
art no other but God. And thy blood is no other 
but the blood of God, though called the blood of 
the Lamb ; because of that two-fold state and con- 
dition thou wert in. 

And as the work of redemption is of greater value 
to the redeemed ones, than their creation was, there- 
fore it is that those who are washed in the blood of 
the Lamb, have harps given them to sound, or sing 
this new song of praise and thanksgiving unto him 
that hath washed them in his own blood. 

And the new song which the beasts, and elders, and 
saints doth sing, is set down in verse 12, Saying with 
a hud voice. Worthy is the Lamb that was slain, to 

receive 



72 A True Interpretation of 

receive powers and riches^ and wisdom^ and itrengthi 
and honour^ and glory ^ and blemng. 

And so to the end of the chapter, giving praise 
unto the Lamb, for their redemption. 

And this is that new song which the beasts, and 
elders, and saints, shall sing to eternity. 

It is called a new song, because it is the song of the 
Lamb ; for there are but two songs in all, to wit, 
the song of Moses, and the song of the Lamb ; and 
blessed and happy are all those that can truly sing 
the song of the Lamb, to know they are redeemed 
and washed in bis blood. 



CHAP. XV. 

"VrOW I nave given the interpretation of the 
•••^ things that are of most coiiciemment in chap. 
V. I shall proceed to open the chief things contained 
in chap. vi. 

In verse 1. of this chapter, John saw in his vision 
the Lamb opening the seals, and at the Lamb'ii 
opoiing of the first seal, John heard as it were th^ 
noise of thunder. 

And in the vision one of the four beasts said unid 
John, Come and see. 

As for the four beasts you may remember I have 
shewed what they are before, and now th6se foot 
beasts doth present to John's understanding, in the 
vision, four other beasts, as in a figure to be four 
horses ; namely, a white hor^y a red horse, a black 
horse, and a pale horse. 

I would 



4 

The Whole Book of the Revelation. 73 

I would have the reader to mind the interpretation 
of these four horses, and their riders ; for there is one 
called, he that sate on every one of these four horses. 
Also there was some great and wonderful work done 
by every one of these that sate on these horses. 
TTierefore called the opening of the seals. 

And at the opening of the first seal, John heard as 
it were, in the visiort, the noise of thunder, and after 
that there was presented unto his view, in the vision, 
a white horse. And he that sat on him had a bow, 
and a crown was given unto him, and he went forth 
conquering and to conquer. 

Now this white horse which John saw in the 
vision, it is the righteousness of the saints. And the 
righteousness of saints is the righteousness of faith ; 
for it is faith that makes the soul pure and white in 
the blood of the Lamb. 

According to that saying. Revel, vii. 13. One of 
the elders answered^ saying unto we. What are these 
who are arayed in white robes ? and in verse 14. And 
. he said to we, these are they who came out of great 
tribulation^ and have washed their robes, and made them 
white in the blood of the Lamb. 

So in chap. vi. 11. where it is said, and white robes 
were given to every one of them j meaning those who 
were slain under the altar, that is, they were slain for 
the testimony of Jesus. Therefore said to be under 
the altar, because Christ is the altar itself. 

Many more places of scriptures might be named 
for this purpose, to prove that the righteousness of 
faith is those wiiite robes which the saints souls are 
cloathed wil h ; their hearts being purified by faith 
in the blood of the Lamb. 

K For 



74 ^ True Interpretation of 

For faith doth dip its soul in his blood, so that all 
original and actual sin is washed away, as clean as if 
there had never been any sin at all. So that the saints, 
or seed of faith, are cloatlied with the white robes 
of righteousness of faith, it being the righteousnos?* 
of Christ, he being the author of it, by washing 
their souls in his own blood, so that they become as 
tirhite as snow ; and this righteousness of the saints, 
is that white horse, and the first horse that John saw 
in the vision. 

For I would have the reader to understand, that 
the righteousness of faith is a real spiritual substance, 
as the righteousness of the law is ; yet none of them 
both can be seen by the visible eye of sense, not as 
they be in their essence or seed, but by the eifect* 
or fruits they are known ; for effects or fruits doth 
proceed form an invisible spiritul root or substance^ 
which roots and substances are faith and reason. And 
there is a righteousness that doth arise from each 
of these, which hath their several effects, or several 
fruits ; so that the tree may be known by the fruit ; 
that is, the righteousness of the law may be known 
and distinguished from the righteousness of faith. 

Yet the life and s})irit of these two trees, are so 
secret and invisible, that they cannot be seen by the 
eye of sense, as 1 said before. 

Yet they be two real spiritual substances that do 
bring forth a righteousness according to their ria-' 
tures. '^'hat is, the righteousness of the law, and the 
rigliteousness of faith. 

But it is those souls that are cloathed with the white 
robe of Christ's righteousness of faith, that have been 

washed 



The Whole Book of the Revelation. 75 

washed in his blood, and this is that white horse Joha 
spcaketh of. For this 1 would have the seed of faith 
to niipd, that the spirit of Revelation in John, doth 
compare tlie righteousness of the saints to a white 
horse. 

Also this I would have you to mind, though tho 
saints that are cloathed in white, be thousands, and 
millions, and innumerable, yet they are called by the 
revelation of the spirit, but one white horse. 

Now whether John did see in the vision the form 
of a white horse, it is not much Qiaterial ; for if the 
spirit will call the righteousness of saints a white 
horse, who shall gainsay it ? 

But however the white robes of the saints who are 
waslied in the blood of the Lamb, are as a white 
horse, for God their king to ride upon. So that if 
you understand the interpretation of this white horse, 
you may the more easi ly know the meaning of the 
other three horses. 

Also it is necessary to know who doth ride or sit up- 
. on this white horse ; I declare by revelation from the 
holy spirit, tliat be which John saw sit on the white 
horse, it was no other but Christ himself. It was he 
tliat had a bow, and a crown was given unto hfm : it , 
may be said the crown was given unto him, as he 
was the Redeemer. For this crown o( glory that was 
given unto him, it wa« as he was the Redeemer, and 
not as he was the Creator. And as he was the Re- 
deemer, he sate or rode upon the white horse. 

And he went forth conquering, and to conquer. 
Tiiat is, lie hemg the author of the righteousness of 
faith, as he was ,tjie Redeemer, that he made the 

K 2 saints 






76 A True Interpretation of 

saints so pure and wliite, that they became a white 
horsle for him to sit upon. So that they were able by 
their faith, in the blood of the Lamb, to suffer tri- 
bulation, and death itself. 

So that they became more than conquerers; for 
he thatsufFcrcth persecution for the name of Jesus, 
he doth concjuer more than he that doth persecute 
and put to death. 

So likewise Christ that sate upon this white horse, 
as he was the Redeemer, he went forth conquering 
and to conquer. That is, he went forth in the power 
of faith, by which he created all things ; he went 
forth to redeem the seed of Adam that was fallen 
under death, and the fear of eternal damnation. 

So that death and hell got power over Adam and 
his seed, so that Christ riding upon the white horse 
of innocency, or the righteousness of faith, he went 
forth conquering and to conquer. That is, he went 
forth to die, to shed his most precious blood, and bj 
his giving himself up unto death, he conquered over 
sin, death, and hell. 

'J'herefore it is said in scripture. Oh deaths I mil 
he thy deaths oh grave I will be thy victory ! That' is^ 
he will get victory over the grave, as he did over 
death ; for he destroyed death ; in that death could 
not keep him under it for ever, in that he passed 
through it He got victory over the grave, in that the 
grave could not keep him inclosed in the earth. 

So that he went forth conquering and to conquer, 
never leaving off until he had conquered all his 
enemies. That is to say, sin, death, devil, hell, the 
grave ; these all were his enemies, and he hath con.- 

qucred 



The JFhole Book of the Revelation. 77 

quered over them all, by his becoming flesh, and by 
his suffering of death upon the cross, as he was a 
liedeemer, or as he was God the Son ; and these 
enemies did Christ which sate upon the white horse, 
go forth conquering, and to conquer, to redeem the 
seed of Adam. 

And this is the true meaning what is meant by 
the white horse, and by him that sate thereon, and 
by his conquering and to conquer. 

And the bow which he had, it signified the power 
he had to shoot and kill those spiritual enemies, 
which is sin, death, bell, and devil ; which could no 
ways have been killed, but by giving his life up unto 
death, and by his passing through death, and quick- 
ening into life again, he killed death, sin, hell and 
the devil ; with this dart of offering up his soul unto 
death, it being shot through sin, death, and hell, 
by the strength, or bow of the power of faith in God. 

And as for the crown that was given him, it is 
spoken with relation to the Son-ship of God, as he is 
a Redeemer. So that the crown of Glory that he 
hath given him, it is attributed unto him, as he is 
a Redeemer. For the work of redemption is counted 
by the redeemed ones, more worthy of a crown of 
glory, than the work of creation. 

So that this crown of glory that is given to Christ 
that sate upon the white horse, it is in relation to his 
work of redemption, in that he conquered over all 
those spiritual enemies as aforesaid. So much for 
the first and secpnd verses. 

CHAP. 



7 8 A True Interpretation of 

CHAP. XVI, 

IN verse 3. it is said, And when he hctd opened the 
second seal I heard the second beast say^ cofne and see^ 
And in verse 4. There went out another horse^ that 
was rerf, and power was given to him that sate thereon^ 
to take peace from the earth, and that they should kill 
one another ; and there was given unto him a great 
sword. 

These fouv beasts which John saw in the vision^ 
did signify unto him those wonderful transactions, 
which were, and should be acted here on earth in the 
state of mortahty, in the time of the four monarchies, 
and signified unto John in the way of vision, by four 
horses. 

Now the second horse that did appear to John 
in the vision, was a red horse, a?id power was given 
to him that sate therton to take peace from the eorthy 
and that they should kill one another. 

This monarchical government went forth upon 
a red horse, that is, snedding of blood should be 
the greatest work he that sate thereon should do. 
^ It was called a red horse, because of the much 
sliedding of blood ; so that the blood of man is 
called a red horse, even as the righteousness of faith 
is called a white horse. 

And as the souls of the saints were made white 
with the blood of the Lamb, so are these souls made 
red with shcdiiii]: of one another's blood. 

So that every man's soul became a red horse, and 
lie that sate ui)on this red horse had power given 

him 



The W^hole Book of the ^ev slat ion. 79 

liim to take peace from the earth, and for that pur- 
pose there was given unto him a great sword. 

Now this great sword it was to kill and in killing 
one another, peace must needs be taken from the 
fearth. 

So that this kingly poM er, though they were many 
kings, yet they are called but him that sate upon the 
red horsCk 

So likewise, though there were many thousands 
slain, and had their blood shed, yet they are all call- 
ed but a red horse ; so that there is but the horse and 
his rider ; for king*s and magistrates do ride upon 
the people, in that they command the people to kill 
one another. 

So that people which go to fight to shed one an- 
other's blood, may well be called a red horse, for they 
make their souls as red as scarlet with bloodshed. 

And the power of the magistrate doth ride and sit 
upon this red horse, for he hath a great sword given 
unto him to command perscutors to kill one an- 
other, and they must obey and become a red horse, 
or else they must be killed themselves. 

Thus in short I have given you the signification of 
the red horse, and of him that sits thereon ; for the 
sword, famine^ or pestilence, doth always take peace 
from the earth : and he that sate upon this red 
horse was such a power or government, that did kill 
many men with the sword. 

And it is called a great sword, in regard it should 
prevail and do much execution in that kind, there- 
fore said to go forth upon a red horse ; to signify 
that he shouid ride upon bloody minded men that 

should 



8o A True Interpretation of 

should spare neither man,w6man, or child, therefof cf 
called a^red horse* 



A 



CHAP. XVIL 

ND in verse 5. And when he had opened the third 
seal J John heard the third beast say 9 Come and see, 
and he beheld, and lo, a black horse, and he that sate on 
him had a pair of balances in his hand. 
This black horse which John saw in the vision, it was 
the spiritual blindness and darkness upon the minds 
of men, which makes them to worship false gods, or 
idols ; they being not so much as enlightned in the 
law of reason. That is, their minds and understand- 
ings had the most ignorant and lowest degree of 
reason, which made them to become extream ido- 
latrous ; their minds being so dark, they fall to wor- 
ship any thing instead of God ; even the sun, moon, 
stars and planets ; now these people that do this, are 
exceeding dark in their minds. 

But let us come to those that are more enlightned, 
^s the people of Israel were by the law of Moses, 
and those we call Christians, being educated under 
the discipline of the Old and New Testaments, 
which are called the Scriptures. 

Yet men being in their state of nature, they are 
very dark in their minds concerning the knowledge 
of the true God, and the true spiritual worship, 
which God requires; for the not knowing of God, 
is the cause of all false worship, which darkness hath, 
and doth lye almost upon the whole creation. 

For was not that a great darkness upon the minds 

of 



The Whole Book of the Revelation, %t 

t)f the people of Israel, that would worship a calf 
for a God ? 

Atid hath not the same darkness descended upon 
the minds of them that proffss themselves to be 
Christians, besides that pitchy and black darkness 
that lieth upon the heathen ? 

Are not the Pope and Roman Catholicks full of 
superstition and idolatry, because they know not the 
true God ? Hath not the Episcopacy some super- 
stition and idolaty in it, though not so much as the 
Roman Catholicks? So the Presbytery and Indepen- 
dent, Baptist, Ranter, and Quaker, they be all super- 
stitious and idolatrous their worship. 

Nay the Quaker that seemeth to have the least 
idolatry in their worship of any, yet they are ido- 
latrous also, for they meet, preach, and pray to an 
imknown God, as well as the others afore mentioned. 
For they have no other God but the light of Christ, 
as they call it, and this light of theirs seemeth to be 
the greate&t and purest spiritual light of all, but it 
is the greatest spiritual darkness of all. For they are 
more wilfully ignorant of the true God, than any of 
the rest afore mentioned. 

So that spiritual darkness hath overspread the 
minds of all professors of religion, as it hath done 
t^e Heathen ; for none of them know the true God, 
nor the true spiritual worship which God requiretl^, 
as aforesaid. 

So that this spiritual blindness and darkness that 
lieth uopn the generality of mens minds, their not 
linowing the true God, nor his true worship, is tliat 
black horse which John saw in the vision.. 

L Also 






82 A True Interpretation of 

Also he that sat upon this black horse had a paif 
of balances in his hand. 

He that sat on this black horse was an imiorant 
power, king or kingi, or magistrates, power that was 
extream ignorant of any true spiritual knowledge, 
either of God, or of his worship ; but mighty full of 
superstition and idolatry ; but had great poller to 
command the dark-minded people to worship what 
he pleased. So that he rode, or sat upon their dark 
minds, as upon a black horse; for he had such power 
that he brought them all into uniformity of worship. 

So that things were mighty plentiful, as you may 
read verse 6. A measure of wheat for a penny ^ and 
three measures of barley for a penny . Only to. signify 
the plenty of earthly things ;, when ignorance being 
in power, it rides or sits upon the black horse of 
idolatry. This I think by experience will prove the 
truth of it as well as scriptures. 

Was not that a plentiful time when they baked 
cakes to the queen of heaven ? 

Was there not great plenty when the Roman 
Catholicks did put Christ into worship ? When they 
had brought all people to a uniformity of religion,, 
all things were plenty. 

Then men grew exceeding rich, so that particular 
men had such vast estates, that they could build a 
church at their own charge, or an hospital, or alms 
houses, so there was great plenty, there being but 
-one religion, and a uniform government in matter 
of worship ; all peoples minds being dark as to any 
true spiritual knowledge, so tliat they became as a 

black 



The Whole Book of the Revelation » 83 

bUck horse for those ignorant popish kings to ride or 
sit upon : and he that sate upon the black horse, had 
a pair of balances in his hand, only to signify that 
equal dealing in tempoial matters, seeing there was 
a uniformity in worship, there should be an equal and 
just dealing in the temporal ; and for that purpose 
there was a pair of balances in the hand o^ him that 
sate upon the black horse ; for ignorant reason doth' 
i&any times deal more justly« than that reason that 
is more subtle and cunning doth. For in former 
times, when there was po religion durst appear but 
the Papist religion and worship, which was, and is 
still, exceeding full of superstition and idolatry, there 
was a great deal more just dealing between man and 
man in temporal things, and men-^ere more free to 
trust one another than they are now ; so that things 
were, exceeding plentiful and cheap ; for a general 
uniformity in idolatry must needs cause love one to 
another. 

For differing in worship maketh the greatest 
breach of all, even between the nearest relations, as 
father tind son, mother and daughter, they will all 
part upon the point of worship, sooner than upon 
any natural offence whatsoever. 

This may be proved by Christ's words, that a man 
jnust forsake father and mother ^ house and landsy for 
his sake^ else he is not worthy of him : this also expe- 
rience will prove it, that some people will willingly 
suffer more for their worship, tho' it be a lie, than for 
any natural loss whatsoever. 

And as for the oyl*and the wine, which he that sate 

L 2 upon 



$4 ^ True Interpretation of 

upon the black horse, must not hurt ; the oyl and the 
wine signifies that little small remnant of the seed of 
faith, which did not worship God in that idolatry no 
way as the generality of people did, their appearance 
being so small, that they were not worth the per- 
secuting or compelling to worship as the generality 
of people did, much like unto those seven thousand 
that did not bowe their knee to Baal. 

Those seven thousand were never miss'd by Israel, 
nor by the prophet Elijah. For the worshiper of 
Baal were so numerous, that Elijah thought there 
were none but himself that did worship the God of 
Jacob, 

But there were seven thousand that had not 
bowed their knee to Baal. And these were the oyl, 
and the wine that should not be hurt, by compelling 
of them to hurt their consciences by worshiping a 
false God, as the generality of the people did 
through the darkness of their minds, lliey being the 
black horse, for the ign' rant dark power of the head 
magistilate to ride or sit upon. For as the horse is 
black, so is the rider, with ignorance and darkness 
in spiritual worship. Only he th: Isits upon the black 
horse, is the dark poMer of reason. 

'Jliereforathe apostles call it the power of darkness, 
for it is the dark reason of man that doth act deeds 
of darkness, therefore called the power %)f darkness; 
And the deeds of spiritual darkness in pohit of wor- 
ship, is called by the Revelation of John, he that 
sits upon the black horse ; because he conmiandetU 
all people to worship his imaginary God ; and the 
people through the darkness of their understand- 
ings. 






The Whole Book of the Revelation. 85 

in^s, they do obey, and so they become in point 
ot spiritual worship, a black horse, for the* dark 
power of reason to sit, or ride upon, ^Cr 



A 



CHAP. XVIIL 

ND in verse 7» it is said. And when he had 
opened the fourth scal^ I heard the fourth beast 
sajfj Come and see. And in verse 8. John looked^ and ' 
behold a pale horse^ and his name that sat on him was 
deaths and hell followed with him ; and power was 
mven tmto them over Hie fourth part of the earthy to 
kill with sword J and with hunger^ and with deaths and 
with the beasts of the earth. 

I would have the reader to mind tht intcrpreta* 
tjon of this pale horse, because every one of us must 
be a pale horee, for death to sit upon, except we be 
swallijwed up of life, as Moses and Elijah were ; 
which I, nor no man else at this day doth know, he 
shall ; so that death must ride upon all sinful flesh.' 

Now to give you the meaning what this pale horse 
is, it is no other but the sinful soul of tnan and wo* 
Bian. Therefore as the scriptures saith. When sin 
entered into the worlds then death entered in upon it. 

§0 that as soon as ever the souls of Adam and Eve 
had let sin enter into their ^ouls, then death entered; 
for death did ride upon sin, and sin did ride upon 
the soul of our first parents ; according to that say- 
ing of God, m the day that thou eat est thereof^ mean- 
ing the forbidden fruit, thou shall die the death. So 
that as^'soon as sin entered into their souls, death 
entered also. So tliai the souls of Adam and Eve 

became 



86 A True Interpretation of 

became as a pale horse, for death to rule upon. For 
there was not only the fear of this first death, but 
the fear of eternal death also, which made the soul 
of Adam to fear, therefore he went to hide himself. 
For the fear of death will make the soul to look pale, 
so that it will become a pale horse for death to ride 
upon. For by sin entering into the worldj death 
got power over all life ; so that death sits upon all 
hfe, both upon man and beasts. For the beasts are 
made subject to death, by reason of the fall of man ; 
oilly I would have the reader to understand this 
secret, that the creatures, the beasts, were created 
of God, on purpose to be killed for the nourishment 
ofman. 

But if sin had never been committed by man, 
death would never have entered upon the life ofman' 
or beast. That is, no beast would have died naturally, 
as they do now ; but what were killed on purpoSe for 
some use, so that no man would have had such losses 
as some men now have. Some are undone by the 
dying of horses, others by cows, and others by sheep, 
and tliisis death that hath entered into the world 
upon the beasts. 

For the sin of Adam brought death upon all hi*' 
posterity, and upon the beasts also, as aforesaid*. 
So that the life of man and beasts is become a pale 
horse for death to sit upon, and the fear of death in 
Adam, did make his soul to look pale, and so it doth 
in all mankind ; this fear of death it makes the stout-'^ 
est heart to look pale ; especially when the fear of 
eternal death is not taken away, as very few men in 
the world have the fear of the second death taken* 

from 



The tFbole Book of the Revelation^ 67 

from them ; so that their souls look pale indeed ;so 
that the generality of men and women have the fear 
of eternal death, that sits upon their souls, so that 
they are that pale horse that death rideth upon ; and 
hell follows immediately after the first death ; the 
second death and hell go both together hand in hand. 

These things I say^ will make any soul to look pale. 
This I can experience both by myself and others, 
before I came to know the true way of redemption. 

And because you the seed of faitli may know, that 
the soul of man is that pale horse that death sits upon^ 
which sin did cause to enter upon all life. 

I say, this death it entered upon the life of God 
himself; so that God died unto sin, that is to satisfy 
sin, that sin, which brought death with it, might en- 
ter upon the life of God, and kill that life in God for 
a moment. But the life of God being more stronj 
than death, it pierced through the body of death, ant 

auickened a new life again. So that he overcame 
eath, in that death could not keep him .under it, as 
it doth the first Adam, and his posterity. It is much 
like unto a valiant soldier, who bv his valour and 
strength, passeth through a body of men Mell 
armed ; and by his getting through that body of 
men, he comes to rout and scatter them, and gets 
the victory^ over them. 

So was it with Christ the only God, he layings 
down his God-head life, it being in the manhood 
unto death, he passed through <leath, and killed that 
which did kill him, to wit, sin, death, and hell. 
* These being mighty strong enemies, too strong for- 
any created soul, or life to encounter with, none could 
' do 



- * 



88 A True Interpretation of 

do it but the life of the eternal God himself; for sifi 
lyeth heavy upon the soul of man, and death is the 
king of fears, it maketh kings to fear and tremble at 
the sight of it. And hell is worse than death itself; 
yet these strong enemies are overcome by the blood 
of the Lamb ; and in all those that have faith in it, 
and do truly understand it. 

So that you that have (aith may see, what this paTc 
horse is John speaketli of, and what death is that 
sits upon the pale horse, and what power they have 
given unto them, over the four parts of the earth; 
even to kill with the sword, and with hunger, and 
with death, and with the beasts of the earth. 

The pale horse and 'death have power given them 
over all life, in the four parts of the earth ; so 
that some being so affrighted at death, they shall 
kill with the sword ; and others again shall be so 
fearful of death, that they shall starve themselves 
for hunger ; others again shall come under death by 
natural deseases, even as the beasts of the cartli 
die til. 

nSo that death that ridcth upon the pale horse, 
hath power given as long as this world doth last, 
over all flesh that hath life. For it is life that must 
die, and death must take it into his custody, and 
swallow up life into the belly of death ; else he can- 
not be called death ; except death doth utterly an- 
nihilate life, it cannot properly be called death ; for 
while life is in being, death is utterly annihilated in 
-life. So that there is no being for death at all, not 
in that man's body. But when death entereth into 
that man's blood, who was so full of life before, then 

death 



The Whole Book of the Revelation. 89 

^eath groweth more and more in the blood* -and 
eateth up the life quite into death ; so that there is 
nothing to be seen in all that life, but a dead body ; 
for death hath got the life of that bodjr in the body ; 
for the body was life before, as well as the soul ; but 
death having overcome them both, they are both 
swallowed up of death, so that you may see death as 
he is ; as you did see life as he was before. And 
not that the life goes out of the body, as men do 
vainly imagine ; so that death is he that rideth upon 
the pale horse, as I shewed before. 

And these four horses, as John speaketh of in his 
vision, are the same horses as Zechariah speaketh 
of in his vision, Zechariah vi. 23, the prophet saw 
in his vision, four chariots, and horses, thejir$t chariot 
had red horses^ and the second had black horseSy and the . 
third had white horses^and the fourth had grizled and 
hay horses. 

^ Now the prophet expresseth in his vision the 
horses in the plural number, to be more horses than 
one of a sort. But John declares them in his vi- 
sion in the singular number ; therefore tho' there be 
more exprest by the prophet, yet the matter and 
substance is all one^ for all horses are comprized 
under those four ; so that there needeth no further 
opening of the horses, than there hath been ; for 
there is enough said concerning those four horses, 
and their riders, to satisfy the seed of faith ; but if 
one should speak ever so much, the seed of reason, 
will not be satisfied. Only this I would have the 
"reader hot to scruple, because the prophet calls the 
fonVth horse grizled and bay, when as John calls it 
a pale horse. M" For 



9© A True. Interpretation of 

For^ii^led doth signify death sitting upon the lifei 
as paleness doth ; so that the thing is all one^ 
though differing something in words. . 

So that there needeth be no further interpretation 
upon those four horses, therefore I shall pass by 
them, and come to the next thing of concernment. 

CHAP. XIX. 

TN verse 9. of this chapter. At the opening of the 
fifth $ealy John saw in the vision the souls of them 
that were slain under the altar for the word of Godj 
and for the testimony/ which they held. 

Now I would have the reader to consider, that vi- 
sions doth many times present, to him that seeth it, 
things that are at a distance and far off, as at present, 
or near at hand, as if the thing were in present being ; , 
this hath been the usual custom of those that write 
those visions in the scriptures, they being presented 
to the chosen prophets and messengers of the most 
high God. 

Those visions so presented, were to signify either 
some extraordinary happiness and deliverance to a 
particular person, or people, or nation ; or else some 
great judgment, and destruction to a person, people, 
orwiation, in the temporal as aforesaid; or else 
visions are presented to the understanding of mao» 
to signify spiritual and eternal blessings to a num^ 
ber of people ; or else to signify spiritual and eternal 
miseries unto a number of people. 

So that what visions be declared by chosen men 

of 



Thi ff^boU Book of the Revelation. 91 

oF God, though the thing be not immediately at 
band) whether ihe vision doth signify temporal or 
spiritual things ; yet the seed of faith doth look upon 
it, as if it were in present being, because they be- 
lieve the truth of the thing ; as those prophets of old 
did prophesye of Christ's coming in the flesh, as 
Isaiah saith in chap. ix. To us a child is bom, and to 
us a son is given, meaning Christ, ^«c. 

Now the prophet saithi he is born, when as he was 
not bom, n)any hundred years after that ; and so 
others of the prophets looked upon the birth of 
Christ the Redeemer, as in jiresent being. For, as 
I have said in my other writings, that faith doth look 
at things afar off, and at a distance, as near at hand, 
and in present being. But because the seed of rea- 
son cannot do so, therefore they do not prevent 
neither the tepiporal nor the eternal judgment that 
will come upon them. But you the seed of faith 
may know, that John did see in the vision, by the 
eye of faith, the souls of them that were slain under 
the altar ; and he heard the cry of them, wlien the 
fifth seal was opened, that God their Redeemer 
would avenge their blood on therfi that dwell on the 
earth, that is, upon the persecutors that dwell on 
the earth. 

Now I would have you the seed of faith to under- 
stand, how these that were slain under the altar 
could cry for vengeance, seeing they were dead 
tinder the altar, and yet is "said, to cry aloud for 
vengeance, on them that persecuted and put them 
to death. 

The meaning is this, that the blood of those that 

M 2 were 



V >. 



w 



92 A True Interpretation of 

were slain for the testimony of Jesus^ it did cry 
virtually and efficaciously unto God, that he would 
avenge it according to his will and promise. 

And so God doth hear the cry of their blood, that 
were slain under the altar. I say, God doth hear 
their cry, as he did the cry of the blood of Abel, it 
came up unto God, as in Gen. iv« 10. And God 
said unto Couij What hast thou done f the voice of 
thy brothers blood cryeth unto me from the ground. 

So that the blood of Abel did cry from the 
ground, unto the Lord for vengeance : and who 
must the righteous judge be avenged of, but he that 
shed his brother s blood ? 

And in this manner did the souls of them that 
were slain under the altar for the word of God, and 
the testimony they held, cry for vengeance upon 
those that persecuted, and put them to death. 

So that you the seed of reason may *see, that there 
is power in blood that is shed for conscience sake in 
point of worship, to cry unto the Lord for ven- 
geance upon those that do murder, and kill upon 
that account. 

And no persecutor of that nature will escape ven- 
geance to come, no more than Cain did escape that 
slew his brother ; for the blood of those that are slain 
in such a case, as aforesaid, will speak no better 
things than the blood of Abel ; but the very same 
thing will cry aloud for vengeance, as the blood of 
Abel, and as their blood did that were slain under 
the altar, as John saw in his vision. 

Therefore the blood of Christ is said to speak 

better 



'llt^hole Book of the Revelation. 93 

better things than the blood of Abel : But this I 
roust tell you, it speaketh better things to those . 
that have faith in his death, and so are washed bj 
faith in his blood. To those it speaketh peace, joy, 
life, and salvation to the soul, and these are better 
tilings than the blood of Abel, or the blood of the 
saints; which speaketh to the soul, fear, horror, 
death, and eternal damnation. These be the things 
that the blood of Abel, and all innocent blood doth 
Kpcak, and the blood of Christ will speak the same 
things, as Abel's blood doth, to those that persecuted 
and put him to death at that time. 

So that according to the Serpent's desire his 
blood will be upon them and their children ; for 
the Serpent's children are those that walk in the steps 
of their fathers, and as they that put him to death, 
were the seed^ of Cain their father, as Christ said, to 
those Jews that sought his life he said unto them. 
You are of your fathtv the deviU dfid his works you doj 
for he was a murderer j and a liar from the beginning. 

And who was he that did the first murder ? / Was- 
it not Cain ? and they were his children, and all 
persecuting men since have been their children. 
And in persecuting the innocent saints, they justify e 
-the deeds of their fathers that persecuted Christ, 
and their persecuting of Christ, in so doing they justi- 
fied the deeds of the devil their father, that slew the 
prophets, and Cain that slew Abel, the grandfather 
of all persecuting devils, for worshipping of God 
contrary to the tradition of their fathers. 

So that the blood of righteous Abel, the blood of 
Christ, and the blood of the saints, will be ujpon the 

consciences 



% 



^^ 



94 y/ True Interpretation of*^"^ 

consciences of the persecuting seed of the Sequent, 
and upon their children, who walk in the steps of 
their grandfather Cain. And this hath, and will be 
fulfilled'upon all'the children of those persecuting 
Jews, who put Christ to xlcjath. 

S6that his blood will be upon them and their 
children; for these are their children, and may be 
called so who are the seed of the serpent, who walk 
in the way of their fathers,who did kill the Lord of, 
Xifc. ^ And so his blood will be upon them and their 
children, as they did desire. So that his blood doth 
cry, as the blood of Abel did, for eternal vengeance. 
For none will shed blood upon that account, but the 
serpent or devil, and those that are his children. 

oo that you whose understandings are enlightned, 
may see that there is a virtue and power in the blood 
of prophets, apostles, and righteous men who are 
saints, who suffer for the true declaration and worship 
of God, to cry unto the Lord for vengi^ancc, upon 
those that shed their blood, and the Lord will hear 
the cry of blood, more than he will the cry of the 
saints before his blood was shed. For the very deed 
of murder for religion sake, hath the reward of 
vengeance in it. 

So that God, the righteous judge, must needs do 
right to reward every one according to his works ; 
so that the suffering of persecution and death for 
truth's sake, as these saints did, as John speaketh 
of, shall have a blessed reward, as is said in verse !!'• 
Those that were slain under the altar for the word of 
God^ and the testimony they held^ they had white robes 

given 




hole Book of the Revelation. 95 

^vtn unto every one of them ; and it was said to them» 
Rest yet for a Utile season, imtil their fellow se?*vants 
also and their hretheren that should he killed as they 
were, should befulfiled. 

So that you the seed of faith may know that these 
souls that were slain under the altar, were not yet in 
. heaven, neither are those white robes yet put upon 
them, notwithstanding it is said, there were white 
robes given them. For surely if those souls had been 
in the heaven of glory with their white robes of the 
righteousness of faith upon them, God would never 
have bid them rest a little season until their fellow 
K^rvants, and brethren were. killed, as they were. 

/So that it may be clear to you that have faith in 
the death of the soul, and of a resurrection, that 
there are no souls go to heaven without bodies. So. 
that souls caiuiot go to heaven, and put on white 
robes to stand in the presence of God, without bodies. 
' So that these souls which cried for vengeance 
must lie still in the earth and rest a season, untill 
the rest of the seed of faith hath passed from death, 
as you have. So that God may raise you all together, 
and cloath you all with white robes of righteousness 
and immortality, and glory, at the resurrection at 
the end of tlie world. So that you may all be re- 
warded and cloathed with white robes together and 
not some served this year, and other some the next, 
bat yott shall all be happy together. 

So that you must rest yet a little season, untill all 
things are accomplished and then I will bless you 
/With an everlasting crown of life, because you suf- 
fered death for my name, in witnessing to me, and 

I will 




96 A True Interpretation 



I will avenge your blood upon mine and your ene- 
mies, that persecuted and put me and you to death*. 

1'hey shall have their reward also ; which reward 
of their deeds will amount to no less than to eternal 
damnation, where the black and dark fire of hell 
shall burn in their souls to eternity ; which shall 
cause them to cry, Oh the eternity, the eternity, 
with sorrow, pain and shame. 

And when you saints shall receive your eternal 
joys, then shall your enemies receive their eternal 
sorrows ; which is not yet, neither will it be until 
all things be fulfilled which the scriptures have fore- 
told of, which cannot be long, as men do vainly 
imagine, because the tioie witness of the spirit is 
now extant in the world, who hath declared and 
made manifest the mystery of the true God becom- 
ing flesh, and what the right devil is, with maiijr 
other heavenly mysteries. 

So that you that have faith in this commission of 
the spirit, shall at the end of the world recive, with 
the rest of the saints, white robes with them, and 
you will not think it long ; for faith doth look upon 
eternity as real, as if it were in present being. So 
that John might say by his revelation in his vision,. 
that he saw under the altar the souk of them that were 
slain for the wordofGod^ &c. and the white robes that 
were given unto them. Because he by faith knew that 
God will give those that are cloathed with the white 
robes of the righteousness of faiths a crown of ever- 
lasting joy and glory, at the end of the world, which 
is as sure as if it were in present being. Therefore 
by faith he may say he saw the saints that su£fered. 

for 




Ue Book of the Revelation. 97 



for the testimopj of. Jesus, to have i^hite robes 
given them, as if the thing were already done ; for 
when things are certain to be done, and nothing can 
prevent it, a man may say it is done. 

So k is with faith, it knowing that nothing can 
prevent God's design and purpose, in that he hath 
determined to save and bless those the seed of 
Adam, and to destroy and curse those the seed of 
the Serpent, to eternity. 

So that eternity is looked upon by the seed of 
faith to be in present being. And this was John's 
revelation in the vison which he saw in the openirig 
of the fifth seal. 

CHAP. XX. 

"VrOW in verse 12. John saw when he opened 
'^^ the sixth seal. He beheld^ and lo there was a 
^eat earthquake^ and the sun became black as sackcloth 
of hah^ and the motm became as blood. 

I have opened the meaning of the earthquake, 
and of the sun being as black as sackcloth of hair, 
and the moon like blood : these thin^ I have open-- 
cd already in the Interpretation of the eleventh 
chapter of the Revelation, so that I shall say no 
knore of it here. 

And as for the latter p&rt of this chapter, it is 
dnly a prophecy of the end of the world. Only 
this, I shall sive you a word or two, to shew what is 
meant by the heavens being departed as a scroll 
when it is rolled together, as it is said in verse 14>, 
and Isaiah xx:qiv« 4. 

N The 




98 A True Interpretation of 



The meaning is this, that the clouds of heaveil, 
and theaii*^ arid the influence of the stars of heaven, 
shall be rolled up as a scroll ; for the clouds and 
air have spread themselves over the face of the sky, 
so they may be called the heavens ; for were it not 
for the clouds to scatter the rain on th6 earth, and 
the air to blow upon the creatures here on earth, 
all creatures Would die. So that mtm and beasts, 
and all creatures do possess a heaven in themselves, 
even from the influence of the clouds and the air. 
So that the clouds and the air is that heaven that 
God will at the end of the world roll up like a scroll. 

Also God M'ill take away the sun, moon, and staiis, 
so that they shall not penetrate their light and heat 
through the air and clouds of heaven, not to give 
any refreshment to the seed of the serpent, whoshuU 
be left here in this earth in utter darkness. -For this 
earth shall be the place of hell for the reprobate 
seed to be in to eternity ; so that they shall cry unto 
the mountains and rocks to fall upon them, to hide 
them from the M'rath of the Lamb. That is, thcY 
could wish that the mountains and rocks would crusn 
them to pieces, so that they might be hid as to have 
no being at all ; seeing the clouds and the air which 
overspread the heaven which did refresh our lives,, 
which made our lives to live in heaven also ; but 
now this is rolled up like a scroll, there is nothing^ 
but black darkness, without air or wind, whica 
makes us burn like fire and bruustone, we having no 
refreshings from the heavens ; so that it would be 
happy for us if the mountains and rocks would fall 

upon 




VboU Book of tie Revelation. 99 



upon US9 that we might be hid, or have no sensible 
being Tor ever. 

' And this will be the state of the reprobate seed at 
the end qf the world : and this is the true meaning 
of the heaven being rolled up like a scroll, and not 
the fixeci element; for the fixed element hath an 
earth standing upon it, which shall stand to eternity. 
On\y this, the sun, moon and stars^ that gave light 
on this side the sky, shall be taken from the heaven^ 
so that nothing, but darkness shall remain for ever 
and ever. 

But the element which we called heaven, shall 
stand to eternity ; but that heaven as must be rolled 
up like a scroll, it is the air and clouds of heaven, 
9S aforesaid. So much concerning the interpretation 
of the chief things in chap. vi. 

y 

CHAP. XXI. 

• 

TN chap. vii. 1, it is said. And after these things I 
^ saw four angels standing on the four corners of the 
earthj holding the four winds of the earthy that the 
wind should not blow on the earthy nor on the sea^ nor 
on any tree. 

. These four angels that John saw in the vision, 
which had power to hold the four winds, that the 
wind might not blow, they were four angels of pure 
reason, who had a commission from uod to hold 
the four winds,* that they should not blow upon the ' 
earth, nor upon the sea, nor upon any tree ; For if 
God should but take avray the tour winds from blow* 

N 2 ing 






too A True Inttrprttatim of 

]hg upon the earth, sea, and trees, all creatures 
v'ould immediately perish and die. So that these 
four angels which Jonn saw in the vision, who had 
such power over the four winds, it was only to sig* 
nify what shall be at the end of the world. Then / 
sliall these four angels execute their office, so that 
the four winds shall not blow. 

But there is something else to be done in the in* 
terim, for though the rour angels have their com* 
.mission from God to do that work, yet thej must 
stay till such time as another work must be done ; 
as you may see in verse 2. And John saw another 
angel ascending from the eastf having the seal of tha 
living Godj and he cried with a loud voice to the four 
angelsy to whom it nm given to hurt the earthy and 
the sea. 

> Now this angel that ascended from the east, it 
was Christ himself, he having the seal of the Uvinff 
God : he must needs have the seal of the living God, 
he being the living ^od himself. He gave order to 
the other four angels, that they should not put their 
commission in execution until he had sealed the 
servants of God in their foreheads. For it is Christ 
that sealed every servant of his in their foreheads, 
in that they do receive the holy spirit of promise, 
whereby they are sealed up unto the day of re« 
demption. And when the soul is sealed, and can 
witness in his spirit the assurance of his salvation, 
he may be said to be sealed in his forehead. 

And as for John's saying, this angel that had the 
seal of the living God» he ascended from the east, 

it 



Th0 W^bole Book of the Rtvelation. loi 

it is spoken with relation of Christ's coming out of 
the east at his birth, to work the redemption for 
those that he now doth seal, with the seal of the 
living God. That is, with his own holy spirit, wit- 
nessing to their spirits the assurance of eternal life 
by his death ; wnich they by faith do set to their 
seal, so that they by faith do seal to the truth of the 
thing, and he doth seal the assurance of everlasting 
life unto their consciences ; and this is the seal of 
the living God iii their foreheads. 

And in verse 4. John heard the number of them 
wbhich were sealedf and there were sealed an hundred 
dnd forty and four thoufond^ of all the tribes qf the 
€hikiren of Israel. 

' Now it is not to be understood that John did 
mean exactly such a number and no more, that were 
sealed. But if the spirit of revelation will call a 
hundred hundred thousand, but a hundred and forty 
four thousand, who shall gainsay it ? But in regard 
there is an equal number spoken of by John of 
every tribe, it is, according to reasori^s account, no 
more than one hundred and forty and four thousand, 
that were sealed of the twelve tribes of Israel. There- 
ibre whether they were more or less sealed with the 
seal of the living God, I shall not dispute the thing ; 
Ikeither is it much material to know ; so that I shall 
pass by the rehearsing of the tribes, and come to 
verse 9> where it is said. After this I beheldj and lo 
a great multitude which no man could number^ of all 
nationSf and kindred^ and people^ and tongues^ stood 
before the throne^ and before the Lamb^ clonthed in 
white robeSf and palms in their hands. 

This 



I02 A True Interpretation of 

This great multitude which no man could number^ 
they were the Gentiles that were brought to the 
faith of the gospel in the time of the apostles com- 
mission, which did last a matter of three hundred 
3*ears, then were all tongues, nations, kindred, and 
people brought to the faith of Jesus. And these 
were that great multitude which John saw in the 
vision, which no man could number. These were 
those that John saw stand before the throne, and 
before the Lamb ; these were those he saw cloathed 
in white robes. 

Now what these white robes are I have shewed be- 
fore ; not but that there hath, and will be many thou- 
sand s of the Gentiles, tongues, and nations, since 
that time, that will be saved. But these that John 
saw in the vision, it was chiefly those saints in the 
apostles commission, and it was them that he saw, ia 
verse 10, to cry with a loud voice, saying. Salvation 
to our God which sitteth upon the throne^ and unto the 
hamh. And in verse 11. All the angels stood round 
about the throne^ and about the ciders^ and the four 
beastSf so that all the holy angels^ and the elders^ and 
the four beasts^fell on their faces and VDorshiped God. 

So that the angels, and the elders, and the four 
beasts had faces, else they could not fall on their 
faces to worship God. For God hath a face of his 
own, and those that worship him must have faces 
also; else they cannot worship God : also they must 
have a tongue to say. Blessings and Glorify and wis^ 
drm^ thanksgivings and honour y and power ^ and might, 
ht unto our God for ever and erer. Amen. So that 
angels, elders, and those four beasts had tongues to 
praise the living God. Now 



The Jf^bole Book of the Revelation. 103 

Now John being in great amaze in the vision to 
ftte such innumerable multitudes which no man 
could number, to stand before the throne of God, 
all in white robes, he, in verse 14, asketh one of thie 
elders what these be that are arrayed in white robes? 
And he said unto John, These are they which came 
out of great trihulation^ and have washed their roben^ 
and made them white in the blood of the Lamb. 

Now what is meant by the white robes, andbeinj 
washed in the blood of the Lamb, I have shewe( 
before, and what is meant by the throne ; so that 
to the end of chap. vii. it is only to signify the glory 
of the redeemed ones, who were and are washed in 
their souls here in tliis life in the blood of Christ. 
They shall serve him day and night in his temple in 
heaven, and stand before his throne of glory where 
he is. Neither shall there be any more hunger, nor 
thirst, neither shall the heat of persecution light any 
more upon them ; nor th^ natural sun to offend ot^ 
fend them any more by its extreme heat ; for in this 
kingdom of heaven where the Lamb is, in the midst 
of the throne, he shall feed them, and shall lead 
them unto Kving fountains of water ; and God shall 
wipe away all tears from their eyes. This is that 
glorious and happy condition that all the saints shall 
have, who have got those white robes of the righte- 
outness oJT fisuth, being washed in the blood of the 
Lamb. And this will be at the end of time, yet 
faith doth look upon this condition immediately after 
the end of this natural life. Therefore said by 
John, as if the thin^ was already done and accom- 
plished to him ; and to every one that is gone out 

of 



I04 . A True interpretation of 

of this world it u %o^ but to us that are alive, it is 
not yet accomplished. So much for the ipterpre- 
tatioa of chap. vii. 

CHAP. XXII. 

TN chap. viii. 1, it is said, And when he had 
^ opened the seventh seal, there wan uknce in lieaven 
about the space of half an hour. 

Now I would have the reader to understand, that 
these seven seals which were opened in heaveu, thejr 
were those seven seals that were on the back side of 
the book of life, as I shewed before ; which were the 
seven churches of Asia. Likewise it is Christ that 
doth open the seven seals ; and at the opening of 
every seaLJohn saw some extraordinary sight ia 
heaven, either destruction upon the wicked, and per* 
secution upon the saints, or blessings upon the saints^ 
So that the opening of every seal produced some*^ 
thing new to John in his vision. But in the open^^ 
ing of the seventh seal, there was silence in heaven 
about the space of half an hour, lliat is, thehB n^as 
a little space of time bet%veen the opening of the 
other six seals, before this seventh seal was opened* 
So that John had some little space of time before tlie 
opening of the seventh seal was shewed unto him . 
And this is that he calls silence in lieaven about the 
space of half an hour. It might be forty houn for 
ought we know ; but if he sailli half an hour, who 
shall gainsay it ? But sure I am, it was a little space 
of time be^M^een the opening of the other six aealsg 
before the seventh seal was opened unto his UAder«> 

standing 



The JFhole Boai of the Revelation. t65 

standing, for he made no stop in opening the six 
seals before. And as there was sometning did follow 
Upon the opening of every one of the six seals, so 
there doth follow something upon the opening of 
the seventh seal. For in verse 2, John saw the seven 
angels which stood before Gody and to them were given 
seven trumpets. 

These seven angels which John saw in the vision, 
T declare they were the ministry of the seven churches 
of Asia. These being those seven angels which John 
did write unto, as I said before; for these seven 
angels which John did write unto in chap. ii. it was 
to signify those great tribulations and sufferings 
that the ministry and the cliurches themselves 
should undergo. 

"^ But in chap. viii. John saw these seven angels, 
which were the ministers of the seven churches of 
Asia^ in another condition ; he saw them now as if 
they were in a state of glory. And now instead of 
tribulation for ten days, which ten days were the 
tqn persecutions, which did last a matter of three 
hundred years as aforesaid. I say, now he saw these 
seven angels stand before God, and to them were given 
seven trumpets ; that is, each of th^m had trumpets 
given unto them ; so that every one of them might 
sound forth some plague, and judgment or other 
upon the eaVth, where wicked men do dwell, who 
persecuted the innocent to the death. 

And in verse 3, it is said, Another angel came and 
stood at the altar ^ having a golden censer y and there was 
given unto him much incense that he should offer it^ with 

O the 



2o6 A True Interpretation of 

the prayers of all saint s, upon the golden altar which 
teas before the throne. 

ITiis angel I declare was Moses, who M-as to offi- 
ciate the office of offering up the prayers of all the 
saints, with the incense upon the golden altar, which 
was before the throne in the vision, as he did in his 
commission of the law, when he. was here upon earth ; 
so that he is called by John's Revelation, Another 
angel that came and stood at the allar^ &c. 

And in verse 4. The smoke of the incense which 
came with the prayers of the saints ascended vp before 
God out of the angets hand. And in verse 5. And the 
angel took the censer^ and filled it with f re of the altar j 
and cast it into the earthy and there were voices^ and 
thunderings and lightnings, and an earthquake. 

This is spoken with relation to those offerings, 
which Moses the angel of the covenant of works, did 
practice in the time of the law. And as he was the 
angel that gave forth the law, and so appointed and 
ordained censers, altars, and offerings to be oflered 
up unto the Lord in that tabernacle, M'hich was but 
a pattern of the true ; so Moses is that angel that is 
said by John in his vision, to ojffcr up the prayers 
of all saints upon the golden altar, which m as before 
the throne. 

It is called a golden altar, because it is spiritual 
and heavenly, and the sacrifice, which is the prayers 
of saints, is spiritual also, in opposition to that altar 
and saciifices Moses had in the time of the law. So 
that when the angel had oflered up the prayers of 
all the saints and th^ smoak of the incense, and the 

saints 



The Whole Book of the Revelation. 107 

saints prayers together, they ascended up before 
God out of the angel^s hand. And when this was 
accomplished, the anget took the censer, and filled it 
with fire, and cast it into the earth. 

Only to signify some extraordinary plagues and 
judgments that should follow upon the sounding of 
every one of the seven angels trumpets. 

Now I would have you the seed of faith to con- 
sider, that as there was a real, visible, and temporal 
altar, sacrifice, incence, censer, used in the visible 
worship in the time of the law,, the very same things 
are expressed by John in a spiritual sense, both by 
way of vision and revelation. So that what Moses 
did as he was the angel of the covenant of works, 
and visible worship, John doth express it in a spi- 
ritual and an heavenly sense. So that there is a 
true reality in the spiritual sense though invisible, 
which cannot be seen but by the eye of faith, as the 
temporal was seen and known by the eye of reason. 
So that those judgments and plagues that were acted 
in Moses's commission, they are rehearsed by John 
over again in a spiritual sense. So that the things 
that tnree of these seven angels did, the plagues 
that doth appear upon the earth at the sounding of 
their trumpets, they were fulfilled in the commission 
of Moses, which was of the law. Therefore it is 
worth the minding, to know what plagues did follow 
upon the sounding of every one of these seven 
aiigels who had seven trumpets prepared themselves 
to sound. 

For observe, that when the angel aforesaid had 
took the censer, and filled it with fire of the altar,. 

O 2 and 



to8 A True Interpretation of 

and cast it into the earth, it produced immediately, 
there were voices j and thunderings^ and lightnings^ and 
an earthquake : So likewise upon the sounding of the 
seven trumpets -which the seven angels had -which 
prepared themselves - to sound. The first angel 
soundedj and there followed haily and fire mingled with 
blood; and they were cast upon the earthy and ihe 
third part of trees were burnt up^ and all green grau 
W4XS burnt up. 

The plague that followed upon the first angers 
sounding, was upon Pharoah and his people, whea 
Moses was sent of God to him to let the children of 
Israel go into the wilderness to worship. I need not 
tQ relate the particular plagues, because thej may 
be read in the scriptures. But at the first angeFft 
sounding, Pharoah and his people had that hail» and 
fire mingled with blood amongst them ; so that other 
great plagues were upon man and beast in Egypt ; 
as you may read concerning those seven plagues 
which Moses brought upon it, because Pharoah 
would not let the people of Israel go : and these 
were the fruits of the first angel sounding his trumpet. 

And in verse 8. And the second angel sounded^ and 
as it were a great mountain burning with fire was cast) 
into the sea, and the third part of the sea became blood. 
And in verse 9- The third part of creatures which were 
in the sea^ and had life^ died^ and the third pari of 
ships were destroyed. 

'J his great mountain burning with fire which was 
cast into the sea, when the second angel did sounds 
Mas Pharoah and all his host ; for Pharoah was a 
great niountaiji, that is a king of great power. And 

he? 



The Whole Book of the Revelation. 109- 

lie burned with the fire of envy and madness, that 
the people of Israel should be carried out of his 
kingdom, and enrich themselves with the Egyptians 
jewels^ and other things which they had borrowed. 
it was enough to make tliis great mountain to bum 
\vith tha fire of madness and revenge ; so that he 
and all his host would follow to the sea side, that 
his wrath might bum as a fire of revenge upon the 
people of Israel, and bring them back again. 

But in the conclusion, this great mountain that 
burned with the fire of revenge, was cast into the 
sea- That is, king Pharoah, the great mountain^ 
and all his host, who burned with revenge like fire, 
were cast into the sea. So that the third part of the 
sea may be said to become blood, because the de- 
struction was exceeding great, so that the third part 
of the creatures 'which were in the sea, and had life, 
died, and the third part of the ships we^'e destro3^ed ; 
that is, the third part of Pharoahs kingdom was cast 
into the sea, so that though the poor creatures had 
life when they were in the midst of the sea following 
oT Moses, the sea swallowed them up, so that the 
third part of the kingdom of Egypt died in the sea. 
Ajid the third part, of ships were destroyed : that is, 
the third part of Pbaroah's chariots and waggons 
which the kingdom m ould afford, were destroved in 
tiie sea. 

«Fohn calls them ships, because they carried him 
into the sea, and after they were destroyed, the 
chariots swum upon the waters ; and in this regard 
they are called by the Revelation of John, ships. 
For when. Pharoah was drowned, we do not read 

that 



no A True Interpretation of 

that he, nor any nation else, had any ships, but 
what hath been built since. So that John mi^ht 
call his chariots that swum upon the waters after 
they were destroyed, ships. And the lives of his 
horses, and his mules, and his men, were the third 
part of creatures which died in the sea. And this 
was that mountain burning with fire that was cast 
into the sea, at the second angels sounding the 
trumpet, SfC. 

CHAP. XXIII. 

T/^ERSE 10. And the third angel sounded^ and there 
fell a great star from heaven^ burning as it mere 
a lamp^ and it fell upon the third part oj (he rivers^ 
and upon the fountains of waters. And in verse 11. 
The name of the star is called wormwood^ a/nd the third 
part of the waters became wormwood^ and many men 
died of the waters^ because they were made bitter • 

This third angel sounded when Elijah and Elisha 
did those wonderful miracles in Israel, in their re- 
proving of Ahab and his sons for their idolatry, and 
when Isaiah the prophet prophesied against the 
king of Assyria. For when the angel doth sound, 
there is always some great trouble upon the earth 
attends to one or more particular nations ; as there 
was in the days of Elijah, and more especially in 
the days of Elisha the prophet, when as the king of 
Syria warred with Israel, but was prevented by the 
prophet Elisha's counsel. 

As you may read 2 Kings vi. 8, how many times 
he prevented the king of Syria : But in process of 

tim» 



The Whole Book of the Revelation. 1 1 1 

time another king of Syria came against Samaria, as 
in verse 14* of this chapter ; so that there was a 
great and extreme famine in Samaria, as may be 
read in that chapter. But this king of Syria was 
disappointed also; and in process of time there 
arose another king of Assyria, which came up 
against Samaria and besieged it, and at the three 
years end took it, as in 2 Kings xiii. %. 

So in 2 Kings xviii. 13. In the fourteenth year of 
the reign of king, Hezekiah^ did the king of Assyria 
coming up against all the fenced cities of Judahy and 
took them. And further he went on, until he came 
to besiege Jerusalem, with great high boasting words 
against the God of Israel, as he did against other idol 
Gods, which he cast into the fire, as Rabshaketh 
the servant of the king Assyria doth declare, as the 
history doth abundantly relate. 

So that Hezekiah king of Judah did send to the 
prophet Isaiah to enquire of the Lord, as in 2 Kings 
xix. 2. And the prophet Isaiah put the king in 
good comfort, that the Lord would destroy the king 
of Assyria and his host, as after\vards was done, 
according to the words of the prophet Isaiah, as 
may be read in the chapter aforesaid. 

Now this king of Assyria, and the other kings of 
Syria» and the king of Moab that rebelled against 
l8i;ael ; but especially this great king of Assyria, wa? 
that great star which John saw in his vision fall from 
heaven, burning as it were a lamp ; for he was in 
his own thought with pride and loftiness of his heart 
as high as the stars are from the earth, in power, 
from the king of Judah. So that Hezekiah his 

• strength' 



112 A True Interpretation of 

strength it was but as the earth for him to tread up- 
on, or hkc a reed which he could crush in Lis hand. 
And this star it burned like a lamp, that is, a 
rumour and noise of his great army, it went through 
many kiricrdoms, putting them into sucli a fear, 
which made the inhabitants hearts to burn with fear 
of his strength ; for he burned as a lamp. That is, 
not swiftly, but slowly ; that is, he overcame one 
kingdom after another, for when he had burned one 
kingdom by overcoming them by the sword, and 
firing their wooden gods, the noise of this burned like 
a lamp in other kings hearts, with fear that they and 
their gods should be served so. And so it did prove, 
as you may read 2 Kings xix. 12. what a mahy 
kings and gods did he destroy; so that he bnraed 
indeed like a lamp until he had consumed malnry 
kings and tlicir wooden gods. So that his heart \c^% 
lifted up with pride, even as a great star in heaven, 
so that he thought to do bv the God of Jacob in 
whom Hezekiah did trust, as he did by those 
wooden gods which other nations did worship. 
Therefore he proudly saith. What God shall deliver 
Hezekiah the king out of his hand ? So that he burned 
as a lamp with fear and terror both to the king and 
all Judah, so that kings are called stars, as it is said 
in scripture, speaking of Christ, A star shall come out 
of Jacob. So that Christ being the king of the Jews, 
he is called a star. So likewise this great kins of 
Assyria who had overcome so many kings> and nad*' 
burned all their wooden gods, who thought to do 
so to Judah, he was that star that fell from heaven » 
burning as it were a lamp. It fell upon the third 

paFt 



Tie fFboU Book of the ReneUtion^ 113 

hart of the rivers, and upon the foUbtalns of waters : 
this star is said to bum like a lamp, in re^rd he 
tonquered so many kings, and burned their gods 
with fire. And this star is said to fall upon the 
third part of the rivers, and upon the fountains of 
waters, because he fell upon those kings that were 
situated by Jordan and the sea-coast, and many 
kings did Senacherib king of Assyria subdue, and 
being their gods with fire, as you may see 2 Kings 
Six. 18. 

^ So 2 Kings i S3; Math any of the gods of the 
nations delivered at all his land out of the hand of the 
king of Assyria f 

Where^ saith he, a^e the gods ofHamathy with divers 
other kings, and Samaria, or countries that have 
been delivelred out of the king of Assyria's hand ? 
So that he hath digged and drunk strange waters, 
and with the sole of his feet hath he dryed up all 
the rivers of besieged places, as in 2 Kings xix. 34«. 
And this was that great star that fell from heaven 
which burned like a lamp, as aforesaid. And this 
Star fell upon the third part of the rivers and foun- 
tains of waters. It is said to be the third part of 
the rivers and fountains of waters, in regard he 
stopped all those rivers and fountains of waters, 
ifrhich did belong to all those kingdoms and lands 
which he conquered. So that the inhabitants of 
those lands could have no benefit of those rivers and 
fpimtains of waters, which did belong to their land ; 
for this star falling upon thcTivei-s and fountains of 
traters in besiej^ing their cities ; so that their rivers 
ana fountains of waters were dryed up with the soul 
•' P *^ of 



(14 ^ Trut twterprBt^ttion of 

•of his feet ; for his Army was so great that the feet 
of his soldiers were every where upon the rivers umI 
fountains of water ; so that they were all beeom* 
dry to the people of those lands. Neither could any 
of the inhabitants of those lands, not so nuickas 
taste of those rivers and fountains of water, whoeh 
did belong unto them. For the feet of his amy bad 
besieged every place, and in this- regard tlie king o/ 
Assyria, that star that fell from heaven,, may be aaidl 
to fall upon the third part of the rivers and foantaiMl 
of waters, and that he had dryed thera up with the 
sole of his feet. 

CHAP. XXIV- 

AND in verse 11. John saith^ the name of (lie star 
is called wormwood, and the third part of the. 
waters became wormwood^ and many men died of the 
waters, because they were made hitter. Now J oh a 
calls the name of this star aforesaid wormwood, vol 
regard it made the third part of the waters it fell 
upon to be wormwood also; for many men that 
drank of these waters, which this star fell upon^ 
died, because they were made bitter. 

The meaning is this, that when the men ofthose 
islands or lands did sally out, or any other yfzjp to. 
0^ water out of those rivers or fountains, torg^ve 
diemselves and their cattle drink, then the feet of 
Uiis star, that is, his soldiers fell upon those men and 
killed them. So that the waters became bitter, an J 
that many men died of the waters; for the waters 
wei^e good of themselves, but they could g^t BiaQe 



The fThle Bwk of the Revelation. 115, 

dt tfampi» neither cottld Hhty ^et water way where else, 
80 that they muat have of those rivers and founainst 
of water where the ^tar fell, or else they must perish 
both nen and foeast for want of water. So that thev 
were forced to drink of those bitter waters, though 
they died with it. For the star whose name was worm* 
wood, waa fallen upon tbem,/that is, he had besieged 
the waters so in ev^ry place, that the water? became 
as bitter as wormwood. So that whosoever did 
drink of them without the star's leave, he must die. 
So that the waters became bitter indeed ; likewise* 
naay of Judah did drink of these bitter waters, aiui 
as yon may see, Isaiah viii. 7* 

In vm-se 6. Judah is blamed for refusing the waters 
of SlnloaJi^ and many other waters; ther^ore in 
veras 7» lA is said. Now behoid the Lord hringtth up 
ufon the waters (tftke river^ strong and manjff even 
the king (\f Assyria^ and all his giory^ and he shall come 
w^ w)&^ his'channelSf and go over alt his banks. So 
mat this? star whose name is wormwood, must ao 
onrr the ckaands and4>anks of Judah and Saraana, 
and make ^ their waters as bitter as wormwood. So 
tiiat.tfaey must many of them die of the waters 
sdso, as it is said, Jer. ix. 15. Therefore thus saith 
the Lord of Hosts^ the God of Israel^ behold^ I will 
jSud thtm, even this people^ with wormwood^ and give 
item water of gall to drink. So that besieged waters- 
are cailed by the revelation of the prophets, and of 
John, wormwood of waters, and bitter waters, and 
maay are said to die of the waters, because they 
bitter. 

it is becauae of the drought, in that the star, the 

P 2 king 



1 16^ 'A True InttrpretatUm of- 

king of Assyria, or any other power hath besiemd' 
or set guard upon the waters, and so the waters be*' 
Cometh ias bitter as gall or wormwood to those that 
shall drink of those rivers or fountams of watter> 
which are besieged. I'hey become as bitter 01 
galL or wormwood, and many men died of the- 
waters, in that they were bitter. They were bitter 
indeed, in that many men lost their lives, in at* 
tempting to drink of them. That is, they were 
slain by the king of Assyria's host, who was that 
stair, whose name is called by John's RevelatioiH • 
wonnwood. And the rivers and fountains of watna 
which he besieged, or any other power, is called 
bitter wormwood or gall, and whoever was seen ito 
drink of these waters so besieged, they were 8lain«> 
Therefore said to die of the waters, because they 
were bitter, as aforesaid. So, much for the souncU 
in? of the three angels. 

r^^ow I would have the reader to understand, that^ 
there are other kings that besieged the waters and* 
fountains of Samaria, and Judah, Moab, and EgypV 
and divers other kingdoms, so that their waters-be« 
came wormwood and bitter. So that many nkm* 
died of the waters, they being made bitter, in tiiat: 
they were besieged by the enemy. So that What 
king or power soever did act after the same natuiv; 
and manner as the star did, aforesaid, it may 'all b0 
called but one star, which name of the star it calleii 
wormwood 9 which made the waters bitter, as afore* 
said ; so that. many men died of therwaterst-and thia* 
was at the sounding of the third angel. So that 
what things have been acted of that nature by any 

other 



The fTbole Book of the Revelation. 1^7. 

ot&er kings besides the king of Assyria, between^ 
the sounding of the third angel and the fourth angel, 
they are all included under one star. 

For at the sounding of every angel, there is some 
dtfiering judgment did follow upon it. So that 
these three angels that sounded, they were fulfilled 
in the time of the law. But at the sounding of the 
fourth angel, the law and the gospel are joined toge« 
tfaer« That is, the end of the law and the beginning 
of the gospel, were now tyed close together as one 
thing, by the sounding of the fourth angel. Only 
this I would have the reader to understand, that the 
same judgments were acted upon the earth in the 
other angels sounding, in the time of the gospel, as 
there was ia the time of the law, only they differ 
temething in every angels sounding. And as the 
law is involved in the gospel, so hath John involved 
those three angels that sounded in the time of the 
jaw^ into the ministry of the seven churches of Asia ; 
iprhich are called by the Revelation of John, in the 
▼ision, seven angels; therefore I shall proceed to 
open unto you that can understand, when the 
Imirth angel did sound, 

CHAP. XXV. 

T^ERSE 1?. And the fourth angel sounded^ and 
the third part of the sun was smitten j and the third 
part of the moon 9 and the third part of the starsj so ai 
the third part of them was darkned, and the day shone 
imtfor a third part of it^ and the night likewise. 
\ *llw meaning I declare is this, it is spoken with 

relatioo 



« • 



1 16- A True Interpretation of 

relation to Ghqst, and John the Baptist, and^lB*^ 
rulers of the Jews« The third part or the sun-bcaBg: 
smitten, it was with relation to Christ's sufieritigs^ lie 
being the sun of righteousness, and the head^ the 
gospel ; that heavenly light that shined fram him, ik • 
was as the light of the sun to all those that believed- 
him. But he being smitten with persecution and 
suffering while helived, it may be said that the third ' 
part of the sun was darkned. So that the sun could 
not shine s6 bright as it would have done ; imrktyet 
apy man s{mke like him, neither had ever any man 
that wisdom and power as he bad ; therefore it ia, 
said ia scripture, Never any man spake Uke this Mm. 
Neither did any man speak forth that wisdom as ha 
did ; for he is said to be the wisdom of God. He; 
must needs be the wisdom of God, he being God 
himself, as I have shewed before. 

Yet for all this he was smitten with sufferings, so 
that his wisdom and righteousness could not shine? 
forth so bright and clear, as it would have done» 
only a third, part of it did shine. That is, truth tdokr 
place in the hearts of some few that did bdieve him,;* 
so that the light of heaven did not shine into the 
hearts of the generality of the people of the Jews, 
because they saw such sufferings did attend the be- 
lieving in him. 

Therefore it is said, many believed on him, hvA 
durst not confess him, because of the sufferings, thej 
saw would follow. , 

So that this Jesus which signifies the sun, was smit-' 
ten with persecution and sufferings in the timej(if hi§ 
ministry, that there could but a third part of his 

heavenly 



Tie ff^bole Book of the Revelation, 119 

heavenly ligHt shine upon the people of the Jews ; 
and happy, \^ere those that this light did shine upon. 
3ut the generality of the people did smite this sun 
with perseciitipn^ so that they could see no heavenly 
light in him at all, so that the sun did not shine ^ 
ilpon them. at all. So that he became a^ darkness 
unto them, not yielding them any true spiritual 
and heavenly peace in their souls ; so that the light 
of this sun shined not at all upon their hearts, but 
w:as darknessunto them. 

For this was he that did make their liearts fat, so 
that they might not see any saving Ught in him ;. 
fpr they were to smite the sun with envy and malice,- 
so that he might not shine upon their souls any of 
that . heavenly light which was in him. Therefore 
he spake in patsUbles and dark sentences, that they 
ipight not understand ; but unto his disciples it was 
aiven them to understand the mysteries of the king- 
dom. . So that a third part of the sun of righteous- 
ness did shine upon their souls ; but the rest« or . 
other part of the sun, it did never shine upon the per- 
secutors who had smitten him, nor the generality of 
the people, but was as darkness upon their minds. 
And this is the spiritual meaning of the sun being 
smitten at the sounding of the fourth angel. 

The moon also was smitten, so that a third part> 
of her ^id shine. 

Now I would have the seed of faith to understand 
what ds meant by the moon. This moon I declare 
it doth signify the law of Moses, as the gospel doth 
the $on of God, which was Jesus. And as the 
goispjel .of Jesus was, or Jesus himself was the sun 

that 



i. > 



• . 



1 20 A True InterpretaiioH «f 

that was smitten, as aforesaid ; so likewise Jdhn the 
Baptist did signify the moon, because be was thd 
last prophet of the law, as I have shewed in the 
Interpretation of the eleventh chapter of the Reve* 
lation. And he being sniitten and put in prison^ 
mnd afterwards put to deaths the third part of the' 
moon may be said Co b^ smitten^ 

So that a third part of the lisht of th^ mdoti was 
put out or darkened, that is, the light or righttotis* 
ness of the law» a third part of it vas darkened tebcfil 
John the Baptist was sniitten, he signifying the 
moon, as he was the last prophet of the law. Alto 
the rulers of the Jews were the third part of the stars 
that were darkned also, for they were smitten also dt 
the sounding of the fourth angel ; that is, they were 
smitten with. fear, trouble, and wrath in their minds, 
that righteousness could not be had by the law ; so 
that the light, joy, and peace that they redeived^ 
before by the righteousness of the Idw, it is now 
smitten and darkened. For by the preaching of John 
the Baptist, who tells them of another righteousness 
than that of the law, eveii the righteousness of faith 
in the Son of God. So that he bids them bring 
forth fruits of repentance, that is, a better fruit than 
that of the law ; that is, a better righteousness than 
the righteousness of the law. Therefore he tells them 
that he which did follow after him, meaning Christt 
whose shoe iatchets he was not worthy to nnlooset 
that they should look and mind him, he would tell 
them of a righteousness of faith, which was a better 
righteousness than that of the law, which Would yield 
them more peace and satisfection to tbeir mindi^ 

tfaim 



The W'hole Book of the Revelation^ 121 

Ihan the righteousness of the law would ; for the 
righteousness of the law, though performed very 
Exactly, it will be but as the light of the moon in 
mens minds. But the righteousness of faith, which 
the gospel signifies, it shines in the mind of man as 
the sun at noon day. So that th6 worshipers in the 
law were the third part of the stars that were smitten, 
at the fourth angel's sounding ; and this fourth 
angel sounded until the destruction of Jerusalem. 
For as the sun was smittien, as aforesaid, so likewise 
the moon and stars were smitten also. 

The moon \ras smitten first in John the Baptist, he 
being the last prophet of the law, as aforesaid; he 
smote the hearts of the rulers of the Jews with the 
declaration of a Christ that would bring another 
righteousness and worship, than that ofthe law, which 
would yield them more peace, if they could believe ; 
so that they became so smitten in their minds, that 
they fell a persecuting and smote him, and smote 
the sun also. But in a while after the moon and 
stars were smitten themselves. Tliat is, at the de- 
struction of Jerusalem by the Romans, the moon 
and stars were smitten. That is, the worship of the 
law of Moses which signifies the moon, it was smitten. 
And the rulers of the Jews, which were the stars, 
were smitten by the Romans. So that a third part 
of the moon hath been darkened ever since, and a 
third part of the stirs have been darkened ever 
since. For the worship of the law, which signifies 
the moon, was never set up since not in his brightness, 
neither hath the stars, that is, the rulers of the Jews, 
any power to set up that worship of the law, or to 

Q punish 



12 2 A True Interpretation of 

punish any that do not stibmit unto it. So that the 
third part of the stars are so smitten, that they arc 
become darkened. So that yon that have faith may 
know, that the gospel which did signify the «uti, 
was smitten and darkened when Jesus was smitten 
at his first coming, to the day oi'his death ; therefore 
called by the Revelation of John, iht third part of 
the sun was smitten and darkened^ and shined not for a 
third part of the day. 

Likewise the law, that signifies the moon, it was 
smitten and darkened, first in John the Baptist, and 
so were the stars also. But afterwards at the destruc- 
tion of Jerusalem, the moon and stars were both 
smitten and darkened, so that a third part of the 
moon and stai*s did give no light in the night ; 
because the light of the natural moon and stars, 
it is their proper place when they shine, to give h'ght 
in the night. But 1 have spoken more of the moon in 
the Interpretation of the eleventh of the Revela- 
tion, therefore I shall speak no more of it here. Only 
this, to remind the seed of faith what great judg- 
ments did ensue upon the sounding of this rourth 
angel ; persecution of the gospel, persecution of 
the law, and destruction of the Jews, which wiere 
the stars. These things were at the sounding of 
the fourth angel. You whose understandings are 
enlightened, may see what hath followed upon 
ihe sounding of the trumpet of these four ailgels ; 
and how this fourth angel it sounded half upon the 
law of Moses, and half upon the gospel of Jesus. 

So that now there are three angels more to sound, 

and 



The VTbole Book of the Revelation. 123 

»iid great woes will follow upon it ; as it is said in 
the last verse of this chapter, Woe^ wce^ woe to the 
itthabiiants of the earthy by reason of the other voices 
of the trumpets of the three angels that are yet ta 
sound. So that there will follow a great woe upon 
tJie sounding of these three angels, which I shall 
unfold in order as they follow in the next chapter. 
So I shall say no more of this, I having given the 
interpretation in short of all the chief things of 
conciMument in tlie eighth chapter. 

CHAP. XXVI. 

/^riAP. ix. At the sounding of the fifth angels 
^^ in verse 1 . John saw a star fall from heaven unto 
the earthy and to him was given the key of the bottomless 
pit 

Now this star that fell from heaven unto the earth, 
it was that beast or king that did arise out of the sea, 
which is spoken of Revelation xiii. 1. This beast 
was one of Herod's, the dragon's sons, and the next 
beast that did arise after him; and this beast he was 
like a leopard and he hod ^even heads and ten horns^ 
and the dragon gave him his power and authority ^ and 
this beast had crowns upon his ten horns ; and upon 
bis heads the name of blasphemy. So that he was 
furnished with the dragon's power and authority, and 
his blasphemy, to dispise the living God, and to per- 
secute the saints, as his father the dragon did when 
he |>ersecyted Chrjst at his biith, and made war with 
the reqinant of his seed. So that this beast which 

Q 3 arose 



1 24 A True Interpretation of 

arose out of the sea, he may be said to be a star 
that fell from heaven unto the earth, because he was 
one of the dragon's sons ; for John saith, he saw a won^ 
der in heaven^ a great red dragon that persecuted the 
woman ; which red dragon was no other but Herod« 
And this star which feU from heaven unto the earth, 
it was Herod's first bom son, therefore called a star 
that fell from heaven unto the earth. It is said to fall 
from heaven, because this star was of the same seed 
or nature as the dragon was of. For it is said by 
John, that he saw a wonder in heaven^ a great red 
dragon ; this red dragon is said to be in heaven, be« 
cause he had the spirit or seed of the fallen angel 
in him in a great and extraordinary measure, which 
angel was first in heaven, he being created an angel 
of Tight, but was thrown down unto this earth when 
hedeceived Eve. Neither did that angel that deceiv- 
ed her, ever ascend up into heaven again to this day, 
nor never shall. But Herod and his sons, and all 
wicked kings and rulers, they being of the fallen 
angel's seed, they may be said to fall from heaven ; 
and they being of his seed« they may be called a 
dragon, and satan, a serpent, a devil, and stars ; 
though they act several ways, yet all from one 
root ; that is, from one seed, even from the spirit 
or seed of the fallen angel, as aforesaid. 

Therefore if any head magistrate or man doth act 
after the manner of a dragon, he may be said to 
be a dragon, as Herod. And if any man act after 
the manner of a subtle serpent, as those Jews did 
that ^tempted Christ, they may be called serpents. 
And if any man act the part of a devil, as Judas did, 

ht 



The Whole Book of the Revelation, 125 

he may be called a devih And if any king doth act as 
the star that buraeth like a lamp, or more worse, this 
^tar did, that fell at the sounding of the fifth angel, 
they may be called stars that fall from^heaven unto 
the earth. Because, as I said before, the original 
or father of all wickedness even the fallen angel, he 
was thrown down from heaven unto this earth. And 
the dragon, serpent, devil, and stars, they being of 
his seed, they may be said by the Revelation of 
John, to fall from heaven unto this earth ; . for when 
the angel was thrown down from heaven unto this 
earth , his seed was all thrown down unto this earth 
with him. And this earth hath, and is the devil's 
kingdom ever since, aiid will be to the end of the 
wond. And in this sense it may be said that this 
star fell firom heaven unto the earth, and to him, 
that is unto this star^ was given the key of the bottomless 
fit. 

And in verse 2, it is said. And he opened the hottom- 
less pit^ and there arose a sjnoke out of the pit as the 
smoke of a great furnace ^ and the sun^ and the air were 
darkened by reason of the smoke of the pit. 

This bottomless pit here spoken of, it is the 
imagination of reason in man; for the imagination 
of man's heart is continually evil, or bottomless, or 
topless. That is, the imagination of reason cannot 
find out what God is, nor where he is ; nor what 
the devil is, nor where he is, notwithstanding he is 
the devil himself. That is« the spirit of reason^ 
which is the soul of man, is the devil ; and the ima* 
ginations that proceed from it, is that bottomless 
pit the scriptures speaketh of. It is bottoiAless, 

because 



126 A True Interpretation of - 

because it is eternal ; for that which is eternal hath 
no end, therefore no bottom, so called by the spirit 
a bottomless pit ; and he that had the key of the 
bottomless pit, was the star aforesaid. The mean*- 
ing is this, he may be said to open the bottomless 
pit, in that he had power given him to command 
the dark reason and imaginations of the idolatrous 
peoples hearts, to come forth to fight for his crown 
and dignity, and for the image and worship which 
he did set up. Now he had power given him of the 
angel of the bottomless pit, that is, from the falleii 
angel aforesaid ; he being the angel of the bottom* 
less pit, as it is said in verse 11, of this chapter. 
And they had a king over them, which it the angel of 
the bottomless pity whose name is A haddon^ ^. 

No I would have the reader to understand, that 
from this king, the angel of the bottomless pit, did 
Herod, the dragon, receive his power; he being 
that beast that did ascend out of the bottomless 
pit, which is spoken of in chapter xi. of the Reve- 
lation, which I have opened already. And this 
dragon gave his power to this star, so that the angel 
of the bottomless pit did give power to his own seed, 
or sons successively, so that the angels sons are 
called by several names. And this son who had thd> 
key of the bottomless pit, and had power given him 
to open it he is called a star that fell from heaven 
unto the earth. For all wicked kings and magistrates' 
who are the seed of the fallen angel, they are callcNd' 
stars, because the first original of them was from 
heaven. But as that seed is become mortal^ they 
may be said to fall unto the earth ; and here it^ift 

that 



The Whole Book of the Revelation, 127 

that they work all their wickedness, blasphemy, and 
idolatry against God. And the bottomless pit is in 
the earth also, for there is no other bottomless pit 
but the imagination of man's heart, and out of this 
bottomless pit cometh all manner of wickedness. 
And when this bottomless pit is opened either by 
the law, or command of the good magistrate or the 
bad, there will arise unrighteousness, fear, wrath 
and envy out of it. But this star that had power 
given him, he was a wicked magistrate ; for when 
he opened the bottomless pit by his power and 
command, there arose a smoke out of the pit as the 
smoke of a furnace. And the sun and the air were 
darkened^ by reason of the smocke of the pit. 

Now this smoke that did arise out of the bottom- 
less pit of his own and his peoples imaginations, 
and the pride of their hearts, it was his and their 
breathings forth of blasphemy against the living 
God, and revenge upon all those that would not sub- 
mit to worship as they did. And this smoke which 
was breathed forth from himself and his people, 
it did darken the sun and the air. That is, it made 
the faith and worship of the gospel, which did signify 
the sun, to be darkened, so that the worship of the 
gospel, could not not be seen to shine for a season. 

And the air was darkened also. The air doth sig- 
nify the light of reason : that is, the very light of 
reason was so darkned, that they could not worship 
God according to the light of reason. For the smoke 
of the pit was so great, that is, ignorant, dark, and 
idolatrous worship was breathed and threatened 
forth, that it became like the snioke of a great fur- 
nace. 



128 A True Interpretation of 

nace, so that no sun or air could be seen. That i^ 
the idolatrous dark worship nas so great and over^* 
spread the earth, and the threatnings against anj 
other worship, it being the smoke of the bottooiless 
pit, itdarkned the sun and the air, that ihey could 
not be seen for smoke. '^I'hat is no worship of the 
gospel, nor worship of the law, which was the light 
of reason, which signifies the air, could be seen by 
reason of the smoke of the pit ; for as the smoke is 
great that doth arise from a furnace ; so that it doth 
dazzle the light of the fire and candle, that it cannot 
be seen what is in the furnace ; so the smoke of the 
bottomless pit was so great, that the light of the 
sun and the air was darkened, that none could see 
into the bottomless pit. That is, the light of the 
gospel, nor the light of law, could not penetrate 
through the smoke of the pit to see what was in it, 
the breathings forth of blasphemy and idolatry was 
so great, that it darkened the sun and the aiii as 
aforesaid. 

CHAP. XXVIL 

A ND in verse 3. And there came out of the smoke 
•*^ locusts upon the earthj and unto them was given 
power as the scorpions of the earth have power. 

Now these locusts that came out of the smoke of 
the bottomless pit, I declare they were men, though 
called by the Revelation of John locusts. For it 
was the power of the star s command that opened 
the bottomless pit of his own imagination, and that 
breathed out threatnings against all that would not 

obey 



The Whole Book of the Revelation. 129 

obey his command ; so that there arose out of the 
»moke of his imagination, a multitude of locusts, 
that IS, a multitude of wicked men; and these 
wicked men should have power given, as the scor- 
pions of the earth have power, 'rhat is, this star did 
give commission to those locusts that came out of 
the smoke, they had power given them by his com- 
mission to spread themselves upon the earth. And 
as the natural scorpions of the earth have power to 
hurt, or sting any they shall light upon, so likewise 
these locusts that came out of the smoke of the pit, 
they also bad power to hurl men whomsoever they 
did light upon. Only this their power was limited 
by a secret providence, it was commanded them, 
verse 4. That they should not hurt the grass of the 
earth J neither dny green things neither any tree^ but 
<mly those men which have not the seal of God in their 
foreheads. The green grass, and green things, and 
trees, did signify the saints that should not be hurt. 

For though the smoke of the bottomless pit had 
darkened the tun and the air, in that they durst not 
worship according to the law, nor gospel not publick, 
because of the smoke aforesaid, yet the saints were 
not to be put to death', nor hurt' by these locusts, 
not for a certain time ; for the saints did forbear 
outward and publick worship of the gospel for a sea- 
son, so that the locusts did not hurt them, according 
to the secret command and providence of God, but 
only those that had not the seal of God in their 
foreheads. 

And in verse 5, it is said, And to them it was given 
that they should not kill them^ hut that they should he 

R tormented 



130 A True Interpretation bf 

tormented live months, and their torment was as thi 
torment of a scorpion when he striheth a man. 

Now those men which liad not the seal of God ill 
their forelieads, 4hey were not to be tilled by the 
locusts that came out of the smoke of the pitj but 
they were to be hurt and stung by them, and this 
stinging should torment them for five months. That 
is, for such a time as their power did last. Now 
what the spirit doth mean by five months as to time, 
it is uncertain, and not revealed. But as the tor^ ' 
ment is great unto that man that is stung with H \ 
natural scorpion in his body, so likewise tne sting j 
that these locusts did strike those men <rith who had j 
not the seal of God in their foreheads, it was as thfc ^ 
sting of scorpions, and the torrhent was like unto if ^ \ 
Now this torment or sting hath relation to the mind 
of man, as well as to the outward man ; for the sift ) 
of idolatry or false worship, especially against a ^ 
man's will, it will torment and sting the soul of man^ ] 
as the sting of a scorpion doth the body^ so that no 
rest can be found ; for when men are forced to WWr- \ 
ship contrary to the light within them, eilise they 
must loose their estates ; so that these locusts thejr 
do either sting men in taking away their estatfes^ ahfl '. 
afflicting them with outward trouble ; or else th^ ; 
must worship against the light of their conscience, ;; 
and so sting their souls, and have the torment of his-' 
mind, wliich is as the torment of a scorpion when He ] 
striketh a man. So that when men are tormented j 
and stung in this manner both in soul and bodj,«] 
they will chuse rather to die than to live, and shall 
seek for death, but it shall flee from thrai. These 

things 



The Whole Book of the Revelation. 131 

things have been experienced in all ages by 3onie, 
and will be to the end of the world. Verse 7- Arid 
the shapes of the locusts were like unto horses prepared 
unto battle ; and the latter part of the verse, TJie . 
faces of these locusts were like men. Verse 8. Thei/ 
had hair like unto the hair of women^ and their teeth 
were as the teeth of a lion. And in verse 9. Thci/ 
had h-east^plates of iron. And in verse 10. Atid they 
had tails like unto scorpions, and there were stings in 
their tails^ and their power was to hurt menfive months. 
. These locusts that came forth of the smoke of the 
pit, tnay be said to be in shape like horses prepared 
imto battle, in regard of their strength and prepared- 
ness of mind they had to hurt and to destroy ; for 
the faces of the locusts were like the faces of men. 
Xhey must needs be like men, for they were men, 
jonly they were wicked men, therefore called locusts. 
Their hair is said to be like the hair of women, in 
regard they did wear their hair long ; and their teeth 
Hiay be said to be like lions teeth, in respect of the 
^leadiness they had to tear in peices with their teeth, 
^od they may be said to have breast-plates of iron, 
MB that they were exceedingly well armed. Also they 
rfD^y be said to have tails like scorpions, because of 
.that poisonous nature that lay in their tails; for 
.^0rp was a sting in it which did hurt men five 
; iDQqths ; which men are called scorpions, as that of 
}£0«^ifl ii. 6. he speaking to the rebellious house 
'joi\l9f9^9 whom he calls brytrs and thorns^ as they 
were fit for nothing else but for the fire. Yet they 
like scorpions, did endeavour to sting Ezekiel, but 
Jbe was incouraged of God not to be afraid of them. 

R 2 So 



132 A True Interpretation of 

So that wicked men are locusts and scorpions, and 
do sting men about worship with persecution, and 
death itself. And this sting may be said to be in 
their tails, when they persecute men meerly for con- 
science or religion sake. Then is the sting in their 
tails, and they do hurt men, as the scorpion of the 
earth doth hurt, when he striketh a man. So thftt 
great plagues were upon the earth, at the sounding 
of the fifth angel. Which plagues did proceed from 
the smoke of the bottomless pit, it being opened by 
that king, who is the angely of the bottomless pitj whose 
name is called Appollion. That is, the angel of reason, 
that was first thrown down from heaven unto this 
earth, even he that deceived our first parents as 
aforesaid, which is the destroyer. 

And this reason, that is, the fallen angeVs nature, 
is that which rules in all wicked kings and magi- 
strates, therefore called by the revelation of vie 
spirit, serpents, dragons, devils, stars, angels, the 
devil and his angels; yet all from one angel of 
reason fallen. And this angel of reason fallen from 
heaven unto this earth, is the angel of the bottomless 
pit of the imagination of man's heart, which doth 
send forth that smoke, locusts, and scorpions, which 
doth sting and hurt their fellow-creatures, which 
doth bring such plagues and woe upon the inha« 
bitanta of the earth, which is far more than I can 
relate, at the sounding of the fifth angel ; but I 
shall leave the reader to consider of it, therefore I 
shall say no more of it here. 

CHAP. 



The tf^bole Book of the Revelation. 133 



CHAP. XXVIIL 

AND in verse 13. The sixth angel sounded j and 
John heard a voice from the four horns of the^ 
golden altar^ zphich is before God. 

A3 for the altar, I shall not speak of that, for that 
bath been opened in my other writings, neither shall 
I speak of the voice which John heard, nor of the 
lioms he speaketh of, for the thing is of no great 
concernment to know. But I shall proceed to verse 
14. The voice that came from the four horns of the 
golden altar which is before Godj saying to the sijcth 
angel that had the trumpet^ loose the four angels which 
are bound in the great river Euphrates. 

Now I would have the reader to understand, that 
these four angels that were bound in the great river 
Euphrates, were not good angels, but evil angels. 
That is, they were the dragon's angels, that is, they 
were four kings that were of the same seed and nature 
as, he was, for they came from the old serpent, the 
devil, which beguiled Eve. He may be called the 
old serpent, because he was the first angel that was 
thrown down from heaven unto this earth. And 
where the spirit of this serpent-angel is in king or 
magistrate, they being of his seed, they may be called 
angels also ; for the aevil and his angels afe reserved 
in chains of darkness, until the judgment of the 
great day. 

The meaning is this, the devil was that old serpent- 
angel that deceived Eve, as aforesaid ; and he being 
an angel of light before he was cast down from hea- 
ven, 



134 ^ True Interpretation of 

ven, but now he being upon this earth and dissolving 
into seed, he is become an angel of darkness : Why 
because he hath lost the knowledge of himself, what 
he was himself and what the other angels were that 
were of the same nature of reason as he himself is. 
I say, he hath lost the knowledge both of the form of 
angels, and their natures, and what he was himself, 
so that he is now in chains of darkness, wondering 
in his imagination what the devil should be; not 
thinking himself to be the devil ; and this is spiritual 
chains of darkness, not to know what the devil is in 
his form and nature. 

And those great men that came of his seed, 
that is to say, the seed of the serpent, as Cain 
the first-born of the devil, cursed Cham, scoffing 
Ishmael, prophane Esao, that dragon Herod, with 
thousands of other kings, and great men that are of 
his seed, therefore called angels. 

So that these angels are reserved in chains of dark* 
ness, until the judgment of the great day, as well as 
the devil their father ; for they are as ignorant what 
the devil is, and that they are angels, as the serpent 
is, what he was before he was thrown down from 
heaven ; so that I would have the seed of faith to 
know that there is no such thing, as the seed of reason 
doth vainly imagine, as to think that there is any 
such thing as a devil, and his angels in chains of 
darkness, out of the body of man, distinct from man; 
for there is no devil but man, and what is in the body 
of man. 

And this spirit of reason in man, is the devil, and 
when the spirit of reason hath got power in maii, 

8Q 



The t^hole l^ook of the kevelatimk 135 

to as to be the chief and head of many people^ he 
^ay be said to be an angel, though an angel of dark* 
niess, because he is iti chains 01 darkness ; for the 
spirit of reason is in chains of darkness almost in all 
men ; so that all men that are ignorant of the devil, 
and of themselves, may be said to be in chains of 
darkness. 

And in this sense all men that are ignorant of the 
true God, and of the right devil, may be said to b^ 
the devils angels, and so the devil and his angels 
may be said to be reserved in chains of darkness. 
Unto the judgment of the great day. This is only 
to give the seed of faith a little to know the dif- 
ference of angels. But these four angels that were 
l)Qund at the great river Euphrates, were of the 
heathen kings that did succeed after Herod the dra- 
gon, spoken of Rev. xii. And as for the great river 
lUphrates, where these four angels were bound ; 
the meaning is this, these four angels did border or 
inhabit near, and about this great river Euphrates. 
For this river was in the land of Canaan, where Ca- 
haanites, and other nations did dwell, which Moses 
and Joshua did give to the Children of Israel to 
inhabit; but through their rebellion and idolatry, 
tliey were disinherited, and the Gentiles had it ?.gain. 
And these four angels did inhabit about that great 
river, for there was abundance of land that did be- 
long to that great river Euphrates, whereby these 
four angels could raise many thousand horses and 
horsemen, as doth afterwards appear. 

But why is it said that these four angels were 
bound ? The meaning is this^ they ^vere bound bf 

the 



136 A True Interpretation of 

the secret providence of God, from going forth td 
battle to kill and slay men ; for they liad prepared 
themselves with such a mighty array, thinking to 
destroy and slay the third part of men, that should 
come against them, in an hour ; if not in an hour» 
then in a day; if not in a day, then in a month; 
if not in a month, then in a year. So that these 
four angels were prepared to accomplish all this 
their design in a years time ; but these four angels 
were bound some certain time beforu they could 
do this. The time they were bound, it was so long 
as from the sounding of the fifth adgel, to the 
sounding of the sixth angel. For there were great 
plagues at the sounding of every angel, as I have 
shewed before. And now at the sounding of the 
sixth angel, these four angels that were bound arc 
loosed. And when they were loosed, you may see 
what effect they wrought. 

The meaning is this, when the sixth atigel sounded, 
there was leave given to those four angels that were 
bound before, the time being not come to go forth. 
Now they t^ere loosed to slay the third part of men, 
as they would willingly have done before ; and for 
that purpose they muster up their army, as in verse 
16. John saw the number of the army of the horsemen^ 
and they were two hundred thousand thousand. And in 
verse 17. John saw the horses in the vision^ and them 
that sate on them^ having breast plates of fire and brim-' 
stone^and the heads of the horses were as t/$t heads of 
lions J and out of Ikeir mouths issued fire^ and smoak^ 
and brimstone ; by his great army xvas the third part of 
men killed^ as in verse 18. 

That 



The Whole Book of the Revelation. 137 

That is, by the fire, and the smoke^ and the brim- 
•tone, that issued out of their mouths. And as for 
heir horses heads, being like the heads of lions, it 
ras only to signify the strength and dreadfulness of 
hem ; because men are more afraid of lions, than 
hey are of horses ; and as for the fire, smoke, and 
)rimstone, that issued out of the riders mouths, it 
ignifies a three-fold destruction of men. As thus, 
rnen a man is burnt with fire alone. Secondly, a man 
nay be smothered with smoke, so that he die. And 
fa man be burnt with brimstone, that is a more 
errible death than the other two. 

Now by one of these three were the third part of 
nen killed, only to signify that some died a more 
Tuel death than other some. That is, there issued 
)\xt of their mouths, a mOTe cruel usage or sentence 
)i death to some, than to others; so that they had > 
: three-fold way to put them to death. But all of 
hem issued out of their mouths only to signify they 
ad a commission to kill three several ways. 

CHAP. XXIX. 

J?0 in verse 19. For their power is in their mouthy 
^ and in their taiis, for their tails were like unto 
trpenis^ and had heads, and with them they do hurt. 

So that the power of this great army, to kill with 
re, and smoke, and brimstone, it was in their mouths 
nd in their tails. That is, there issued out of their 
louths, fire, smoke, and brimstone, that many men 
rere killed of these three, as I have shewed before. 

S But 



136 A True Interpretation of 

the secret providence of God, from going forth td 
battle to kill and slay men ; for they had prepared 
themselves with such a mighty army, thinking to 
destroy and slay the third part of men, that should 
come against them, in an hour ; if not in an hour» 
then in a day; if not in a day, then in a month; 
if not in a month, then in a year. So that these 
four angels were prepared to accomplish all this 
their design in a year's time ; but these four angels 
were bound some certain time beforu they could 
do this. The time they were bound, it was so long 
as from the sounding of the fifth artgel, to the 
sounding of the sixth angel. For there were great 
plagues at the sounding of every angel, as I bdve 
shewed before. And now at the sounding of the 
sixth angel, these four angels that were bound arc 
loosed. And when they wei'e loosed, you may sec 
what effect they wrought. 

The meaning is this, when the sixth angel sounded, 
there was leave given to those four angels that were 
bound before, the time being not come to go forth. 
Now they were loosed to slay the third part of men', 
as they would willingly have done before ; and for 
that purpose they muster up their army, as in verse 
16. John saw the number of the army of the horsemen^ 
and they were two hundred thousand thousand. And in 
verse 17. John saw the horses in the vision ^ and them 
that sate on them, having breast plates of fire and briM" 
stonej and the heads of the horses were as tfit heads of 
lionsj and out of Iheir mouths issued fre^ and smoakf 
and brimstone ; by his great army was the third part of 
men killed^ as in verse 18. 

That 



The Whole Book of the Revelation. 137 

That is, by the fire, and the smoke, and the brim- 
Btone, that issued out of their mouths. And as for 
their horses heads, being like the heads of lions, it 
was duly to signify the strength and dreadfulness of 
them ; because men are more afraid of lions, than 
they are of horses ; and as for the fire, smoke, and 
brimstone, that issued out of the riders mouths, it 
signifies a three-fold destruction of men. As thus, 
when a man is burnt with fire alone. Secondly, a man 
may be smothered with smoke, so that he die. And 
if a man be burnt with brimstone, that is a more 
terrible death than the other two. 

Now by one of these three were the third part of 
men killed, only to signify that some died a more 
cruel death than other some. That is, there issued 
out of their mouths, a mOTe cruel usage or sentence 
of death to some, than to others; so that they had > 
a three-fold way to put them to death. But all of 
them issued out of their mouths only to signify they 
had a commission to kill three several ways. 

CHAP. XXIX. 

CO in verse 19- For their power is in their mouthy 
^ and in their taik^ for their tails were like unto 
serpents^ and had headsj and with them they do hurt. 

So that the power of this great army, to kill with 
fire, and smoke, and brimstone^ it was in their mouths 
and in their tails. That is, there issued out of their 
mouths, fire, smoke, and brimstone, that many men 
were killed of these three, as I have shewed before. 

S But 



138 A True Interpretation of 

But why is it said, Tlmf had tails like serpents^ and 
had headsj and with them they did hurt ? Tlicy may be 
said to have tails like serpents, because the most be 
wise and most moderate men in reason, M'erc the 
hindmost part of the army, and the most lion-like 
men in the fore front ; so that the fore front of men 
were so dreadful, their horses being so numerous 
and so pampered, that they seemed more like unto 
the heads of so many lions rather than horses, they 
Merc so dreadful ; and the horsemen that sate upon 
tiiem came with such fire, wrath, and vengeance, 
which issued out of their mouths, which became 
like unto fire, smoke, and brimstone ; and these were 
in the fore front of the army, and did act as if they 
had been Uons, and as if tbere had been nothing else 
in their mouths but fire, smoke, and brimstone. 
But the tail or hinder part of the army, did act 
more like siibtle serpents; for the tail of the anny 
had heads, and they had stings in their heads. That 
is, they had a commission to act like serpents, and 
to sting and hurt men as the fore front had which 
had breast plates of fire. So that the fourth part, 
or head of this great army, were to act like lions, 
and the tail or hinder part of this great army, were 
to act like serpents ; they having commission so to 
do from these four angels, which were loosed by the 
great river Euphrates ; and in this sense it may be 
said that the power was in the mouth, and in their 
tails. For whosoever did escape the mouth or fore 
front of fire, smoke, and brimstone, they were sure 
to be stung with the tail ; for the tails had heads and 
stings in them. So that if the mouths of the lions 

did 



The W}>ole Book of the Revetaiion. 139-: 

lid not kill them, the heads of the serpents that 
irere in the tails, would. 

. So that what with the mouths and f^hat witii the 
ails, the third part of men were killed. For the . 
ting of serpents lieth in the head, but the sting of 
icorpions lieth in the tail. Therefore it is that J ohn 
ioth say, the tail of this army were like unto ser- 
)eDts, and had heads, and with them they do hurt.. 
?or take a serpent by the head and he can do no 
nirt, though liis tail be at liberty. But the heads 
>f these serpents were at liberty, therefore it was 
Jiey did hurt in killing of men. 

This is to be minded, that this great army were, 
leathen men, and those upon whom these great 
plagues fell were heathen men, wicked, idolatrous 
people, who worshiped wood and stone guilded over 
fiih gold^ even the works of their own hands. 

Tbey make a god with their own hands; and (alj[ 
lowh and worship it, as David saith, Psal. "Cxv. 
\j 5, 6, 7- Their idols are silver^ and gold even the 
ipork of mens hands; they have mouths and speak not ; 
fyes have they^ and see not ; noses have they^ and smelt 
no/ ; handsy and handle not , feet^ hut walk not ; neither 
io they speak thorow the throat j as that which hath 
Ufe doth. So Psal. cxxxv. 15. The images of the 
heathen are silver and gold^ &c. 

So that these plagues which John saw in the vision, 
it was upon the heathen Gentiles that had no faith 
ID the gospel of Jesus, neither did they repent ever 
i:hc more of their idolatry and worshiping of devils: 
yhat is, those men that were not killed by those 

S 2 plagues. 



t^O A True Interpretation of 

plagues, did not leave off worshiping of devils, in 
that the J did still worship idols of silver and of gold, 
and of brass, and of stone, and of wood, which 
neither can hear, nor see, nor walk. 

So, in the last verse of this chapter, as they did 
not repent of their wicked idolatry, neither did thftj • 
repent of their other wicked sins which nature is ad* 
dieted to. That is to say, their murders^ nor of their sor^ 
ceriesj nor of their fornication^ nor of their thefts. But 
there needeth no further opening of the two last 
verses of this chapter, for they are easy to be im^ 
derstood ; therefore I shall say no more as to the in* 
terpretation of the ninth chapter. 

CHAP. XXX. 

NOW I have given the interpretation of all the 
chief things of concernment in all the nine 
chapters of the Revelation of St. John, and I have 
shewed in some measure what plagues and jndg« 
ments did proceed upon the sounding of the trum- 
pet of every one of the six angels. 

And as for the seventh angel sounding, it sounds 
in the eleventh chapter of the Revelation, which 
chapter I have interpreted already in that treatise 
called The Interpretation of the eleventh chapter of 
the Revelation. 

And as for the chief things in the tenth chapter, 
I have spoken of them in that book also ; only the 
seven thunders, what they did utter, I have not writ* 
ten concerning it ; because John would have writ«^ 

ten 



The Whole Book of the Revelation. 141 

ten what the seven thunders did utter, but the angel 
forbad him to write, saying. Seal up those things which 
the seven thunders uttered^ and write them not. So if 
he that heard them must not write what they uttered, 
how should I that never heard them ? So that I shall 
pass by the tenth, eleventh and twelfth chapters, 
for I have spoken of the chief heads of the twelfth 
chapter in tne aforesaid treatise, and in The Divine. 
Looking Glass, so that I shall pass on to the thir- 
teenth chapter. 

But before I come to interpret the thirteenth chap- 
ter, I shall speak something concerning the seven 
anti-angels sounding their trumpets, as the seven 
true churches of Asia did ; and how that there hath 
plagues and judgments been upon the earth at the 
sounding of the anti-angels, as there was at the 
sounding of those angels of Asia. 

Now you may remember that I have shewed 
before^ that the ministers and pastors of every 
church are called angels. And the preaching of 
those ministers and pastors, is the sounding of the 
trumpet ; so that when the trumpet of every angel 
did sound, there was some great judgement did 
follow. 

As at the sounding of the tiiimpet of the Roman 
Catholick ministry, wheq they did put Christ and 
the apostles into worship, the Pope being made the 
first bishop or minister, to succeed and sit in Peter's 
chair, and so other ministers were ordained under 
him : Was there hot great troubles upon the earth 
ml the first sounding of the Popish ministry after the 
ten persecutioQ ? The histories of England do make 

mention 



142 A True Interpretation of ^ 

ttiention what strange things were acted upon the 
earth in those parts at that time : But I shall leave . 
that to those that have being accustomed to read 
histories, who have those books to read. But in the 
time of its sounding, hath there not been many 
plagues and troubles upon the earth, upon people 
whose consciences have been tender, and could not 
bow down to their idolatrous worship ? Hath not the 
Popish ministry invented Strang plagues and punish- 
ments for them, as they did in the ten persecutions ? 
The Book of Martyrs doth relate many strange tor- 
ments, besides what other hbtories do relate ; which 
the Papists did use to torment men and women that 
could not bow down to the superstition which the; 
ministry of the Pope did set up. So that it would 
be too tedious to relate what plagues have been upon. 
the earth, what with the temporal and with the^ 
spritual plagues at, and in the sounding of the trum- 
pet of the Popish ministry, it being the first antir 
angel of Europe, in resemblance of the angel of the 
church of Ephesus in Asia. 

Secondly J Were there not great plagues upon tho 
earth about religion, and turning the temporal affairs 
of the earth, when the Episcopal and Protestant 
ministry did sound ; when Luther, Calvin, apd 
others did blow the trumpet of their ministry^ disii 
senting and differing something about matters of rcf 
ligion ? This I suppose most men have the history tQ 
shew of that. : 

And what wonderful things have been acted hj[ 
Protestant kings, and Protestant ministers, so thai 
great plagues in the temporal, and. peraepiition fpjr 

conscience 



The tf^hole Book of the Revelation. 143 

conscience for differing in religion, hath been acted 
the tiqie of the Protestant ministry ? it being the 
second anti-angel that did sound, in resemblance 
and likeness of the angel of the church of Smyrna. 

Thirdly y Were there not great plagues at the sound- 
ing of the Presbytery and Independent ministry ? I 
put them together, because they sounded their trum- 
pets both together, though there is a distinct dif- 
ference between them in some particulars, in point 
of worship and church discipline ; but they were 
both of them that which is called Puritans, and 
their ministry did sound a long time before they got 
power to persecute ; for they could not do that until 
they had put down tl^e Episcopacy ; neither could 
the Protestant ministry persecute until they had 
turned out the Papist; so that the sounding of one 
angel did put down the other. 

And were there not plagues in the temporal, and 
persecution in religion, when the Presbyterian and 
Independent sounded their ministry ? Were not 
the bishops put down, and the Presbyterian and 
Independent put in their room, or places ? And 
did not the Presbytery persecute for conscience 
nake, in matters of religion ? witness the Synod ! 

And after that was down, the Presbyterian did 
persecute upon the account of religion, as many 
can witness at this day. Likewise was not the king 
driven from Whitehall by the Presbyterians and In- 
dependents ? Were not great armies raised against 
•him ? Were there not many men slain by both ar- 
rtiies? Were there not many thousands of people 
undone and destroyed by these plagues and troubles 

at 



144 ^ True Interpretation of 

at the sounding of these two anti-angels» namely^ 
Presbytery and Independency ? when I say Pres- 
bytery the Scots are incKided. 

So that plagues did follow upon the sounding oF 
the trumpets of these anti-angels, as there dia at 
the sounding of the trumpets of the angels of Asia. 
And the angel of the Presbyterian signifies and re- 
sembles the angel of the church of Pergamos. And 
the angel of the Independent doth signify and re- 
semble the angel of the church of Thyatira. 

Fifthly^ Were there not great plagues, at the 
sounding of the Baptists, and the angel of the Ran- 
ters ? these two sounded together also ; that is, their 
ministry sounded forth together, as the Presbytery 
and Independent did ; and they held together in war 
as the other two. Did not great plagues follow upon 
the sounding of these two anti-angels ? 

Was not Oliver Cromwell upon the Baptists score 
at the first ? Was not he made general ? Were not 
many Baptists and Ranters made great ofRcers of 
the army ? for the Levellers M^ere of the Ranters^ 
and the Fifth-monarchy men were of the Baptists. 
So that the Levellers were a branch that sprouted 
forth of the Ranters ; and the Fifth^monarchy men 
were a branch that sprouted forth of the Baptists. 

And Were not these the men that overthrew the 
king's arm}^ and the Scotch army ? Did not these 
beat down all those that stood against them? Did 
not these cause judgment to be given upon the king 
^hen they had overcome him ? Did not these make 
France, Spain, and Holland to-bow, and fear before 
them ? . 

Was 



The Whole Book of the Revelation, 145. 

Was not Olivfers nime dreadful to neighbour 
nations ? Was not he a terror to the cavaliers ? Was 
there not great destruction in England, and else- 
where, at the sounding of these two anti-angels? 
These things many that are now hving, can witness. 
So that there were plagues upon the earth at the 
sounding of every angel ; for the angel of the Baptist 
being the fifth, in resembling the angel of the church 
in Sardis. 

And the ministry of the Ranters being the sixth 
angel, in relation to the angel of the church of Phi- 
ladelphia; so that great plagues have been upon 
the earth at the sounding of every one of these stx 
anti-angels, far more than I can relate. 

Only this may give the seed of faith a hint where- 
by they may see what a'suitableness there is in the 
sounding of the trumpets of the anti-angels of the 
churches of Europe, to the angels of the churches 
of Asia, and what plagues did follow. 

■ 

CHAP. XXXL 

"VrOW when the seventh angel of Asia did sound, 
-^^ it is said, That there should be time no longer^ as 
in Revel, x. 6. s 

And in Revel, xi. 15, it is said. And the seventh 
angel sounded^ and there were great voices in heaven^ 
sayings The kingdoms of this world are become the 
kingdom of our Lordj and of his Christy and he shall 
reign for ever and ever ; intimating the end of all time 
at the sounding of the seventh angel. 

T And 



146 A True Interpretation of ^ 

'And as the Revelation of Jolin hath involved the 
three records in earth to agree in one ; that is to say,, 
the water, blood, and spirit ; or the commission of 
the law, and commission of the gospel, and com- 
mission of the spirit. These three being several, and 
a great distance of time between every one of them, 
as they were acted upon this earth ; yet all but one 
record ; so is it with the Revelation of John in his 
vision, he hath joined the sounding of the seven 
trumpets of the seven angels, as if they did relate to 
no oth.er but to the seven churches of Asia. AVhen 
as th.e same spirit did sound in the time of the law, 
and so it doth now in these last days in the commis- 
sion of the spirit. For some of those plagues that 
were upon the earth at the sounding of those four 
angels, they were acted in the time of the record of 
the law, which signifies the water, yet seen in the 
vision by John, as if they ^-ere all acted and per- 
formed by the seven churches of Asia. 

So likewise the seven churches of Europe were 
included in the vision also, for there is a remnant of 
the seed of the woman, in all the seven churches of 
Europe that will be saved, through the ministry of 
them be anti ; they being non-commissionated an- 
gels, yet called angels who sound their trumpets. 

And at the sounding of these anti-angels, great 
plagues hath followed, as I have shewed before. 

Now the Quakers being the seventh and last anti- 
angel that will sound, in resemblance of the ange} 
of Laodicea ; there will fall great plagues upon the 
earth at the sounding, and in the sounding of this 
seventh and last anti-angel. 

For 



The Whole Book of the Revelation. 147 

For there are no more angels to sound after the 
Quakers ministry; for this ministry wilHast to the 
end of the world. For there will never come no 
better nor higher ministry while the world doth 
last ; for the Quakers ministry is the seventh and 
last anti-angcl that will sound, and as the mystery 

- of God was finished in the days of the voice of the 
seventh angel when it did begin to sound, as in 
Revel. X. and as I have declared in The Interpre- 
tation of the eleventh of the Revelation. 

So likewise when this angel hath sounded outr 
right; the world will be at an end, and the kingdoms 

* of this worlti will become our Lord Christ's and he 
shall reign for ever and ever, Revel, xi. 15. And 
this plague will be the greatest plague of all the other 
six plagues unto the seed of reason, who have perse- 
cuted the innocent, and killed the just.Bul how long 
time it will be when these things shall come, it is not 
revealed to me, nor no man else. Only this by reve- 
lation I know, that the last or third commission of 
the spirit is now extant upon the earth. And that 
the Quakers ministr}^ is the seventh and last angel 
that will sound ; but how long time it will sound, is 
not yet revealed to me. 

But this I know, that they are the last, and beiuj 
the last, they may last a pretty Mobile. Neithet* woul 
I have the reader to think, that the ministry of the 
other six angels will be extinguished, for they will 
last to the end of the world also. Only this I would 
have the reader to understand, that all sects and 
opinions in matter of religion, are comprised in these 
seven churches of Europe. 

T2 So 



148 A True Interpretation of 

So that these seven churches are the root and 
and body ; and the other opinions in religion, though 
seemingly they differ from them, yet 1 say they are 
but branches that are sprouted forth from some of 
these seven churches of liurope. Though they seem 
very great branches, yet they are but branches, as 
doubtless there were many differing opinions in the 
seven churches of Asia, yet all are comprised by the 
Revelation and vision of John, in the seven angels 
ministry of Asia. 

So all sects and opinions are comprised in the 
seven anti-angels ministry of Europe. And the 
Quakers ministry it being the seventh and last anti- 
angel that will sound the trumpet, in regard there 
win come, nor arise no higher, nor better things in 
matter of religion, to the eye of reason. So that men 
and women who do not know truth, when they want 
satisfaction in their minds, they must fall into the 
Quakers. 

And as the plagues and judgments upon the earth, 
are greater at the sounding of the trumpet of the 
seventh angel of Asia, it being no less plague than 
the end of the world ; which plague is far greater 
than those six plagues which were at the other angels 
sounding ; so likewise there will be greater plagues 
upon the earth, at the sounding of the trumpet of the 
seventh and last anti-angel, than there hath been at 
the sounding of the other six angels ; for no more 
will come to the end of the world ; and the nearer 
it grows to the end, the greater plagues will be upon 
the earth ; for is not almost all the world in an up- 
roar, killing and destroying one another, ever since 

the 



The W^hole^Book of the Revelation. 149 

the seventh anti-angel did begin to sound ? And 3'et 
greater plagues than have been, or is now, will ensue 
upon the sounding of this angel. 

But I shall leave it to what providence and time 
will bring forth, only this to let the reader see and 
know what a resemblance there is between the seven 
churches of Europe, and the seven churches of Asia. 
.And how that the seven anti-angcis were included in 
the vision in the seven angels of Asia, and plagues 
on the earth in like manner. 

And as the Revelation of John in his vision did see, 
that the end of the world would be at the mounding 
the trumpet of the seventh angel, the anti-angel 
being included in the vision, it will so come to pass; 
but what day, hour, or year, is not known to any' 
man. 

Therefore I shall leave it unto God, vi\\o hath 
appointed an end in his own secret decree, and hath 
declared it by his servants the prophets and apostles ; 
therefore ought to be believed by all that do expect 
eternal life, by God's putting an end to this world. 
Neither can there be any satisfaction to the mind of 
man, except it be believed. It is that which satisfies 
me, so that I do not question the thing, though the 
time when is uncertain ; an end there will be, as 
cci'tain as there was a beginning. 

So 1 shall leave it unto God, that made a begin- 
ning of this world unto man, and according to his 
own appointment there will be an end. So that I 
need not say any more concerning the seven chur- 
ches of Europe, there being a likeness and resem- 
blance of their ministry, unio the ministry of the 

seven 



150 A True Interpretation of 

seven churches of Asia ; and so may be called seven 
angels that sounded their trumpets ; and plagues did* 
and doth fall upon the earth, at the sounding of 
every one of the anti-angels, as aforesaid. 

Now I have given the interpretation of the seven 
anti-angels, I shall pass by the tenth, eleventh and 
twelfth chapters, as I said before, and proceed to 
interpret the chief things of concernment in the 
thirteenth chapter. 



CHAP. XXXII. 

TN chap, xiii.l. John saith, he stood upon the sand 
-^ of the seaj and saw a beast rise up out of the sea^ 
having seven heads, and ten horns^ and upon his horns 
ten crownSy and upon his heads the name of blasphemy. 
I would not have the reader to understand, that 
John did stand upon the sand of the sea with the 
feet of his body, when he saw this beast to arise 
out of the sea ; but the meaning is, the revelation of 
his spirit it was carried in the vision by the revelation 
of faith, as if he had stood upon the sand of the sea 
shore ; . for the revelation of the spirit can stand upon 
the sand, or upon the sea, though the body of a man 
be many miles distant from it. Likewise it is 4iot 
to be understood, that this beast which he saw did 
arise out of the sea; but, as I said before ip another 
case, this beast with seven heads and ten horns, he 
did arise out of those islands which did border about 
the sea, or lands that are environed about with the 
sea and other great rivers of waters, as some places 
of this earth is, as that of Jordan and other places ; . 

which 



The Whole Book of the Revelation. 151 

which those who liavc travelled the earth and sea, 
can better relate than I. 

But it may be said that this beast did arise out of 
the sea, in regard these borders, kingdoms, and 
people were environed or surrounded by the sea, as 
the land of Canaan was, so that except the waters 
of Jordan had been dryed up by the power of God, 
there had been no entering into it by the people of 
the Jews. And jso these four angels that were bound 
on the river Euphrates, as I shewed before, so is it 
with this beast that John saw to arise out of the sea. 
He may be said to arise out of the sea, fbr those rea- 
son aforesaid. 

This beast is said to JiQve seven heads and ten horns. 
Now it is said Revel, xii. 2. That the great red 
dragon had seven heads and ten horns also, 

The difference between these two is this, the dra* 
gon's seven heads and ten horns, is spoken with 
relation to seven kings that should proceed out of 
his lions, thet should have ten horns. That is, they 
should exercise persecution against the saints ten 
times, in the time of the apostles commission. And 
this was the dragon's war that he made with the 
remnant of the woman's seed, as in Revel, xii. I7. 
And the ten horns that the dragon had, were the 
ten persecutors of the saints, which are called by 
the Revelation of John ten horns, as is more 
opened in The Divine Looking Glass. 

But the thing I would have the reader to mind is 
this, the difference why the dragon is said to have 
seven heads and ten horns, and the beast that John 
saw to .ariose out of the sea, he had seven heads and 

ten 



152 A True interpretation of 

ten horns also. The meaning is this, the dragon'^s 
seven heads did signify seven kings besides himself, 
that should exercise the same idolatry and persecu- 
tion of the saints as he did. For he gave his power 
unto this beast, who had the seven heads and ten 
horns. But this beast that did arise out of the 
sea, is said to have seven heads and ten horns, in 
regard that he was oue of the seven heads himself^ 
and the first of the seven heads that the dragon had. 
So that the dragon is the eighth, and is gone into 
perdition, as I shall open more when I come to it. 

Only this that the seed of faith may see some 
difference between the dragon's seven heads and ten 
horns, and the beast's seven heads and ten horns ; 
the one having seven heads besides himself, and the 
other havinor seven heads with himself. And as for 
the ten horns they were all one ; for they were both 
blasphemers and idolaters, and did worship idolis 
and images, and persecuted the seed of the woman, 
and made war with the saints. 

And all the victory the saints did obtain against 
the dragon, the beast, and their image, it was by- 
faith and patience in the blood of the Lamb; ena- 
bling them to suffer with patience those ten perse-^ 
cutions which those ten horns did push the saints 
with those cruel deaths, which the Revelation of 
John calls ttn days tribulation. But I shall have oc- 
casion to speak more of that hereafter. 

CHAP. XXXIIl. 

"OUT in ver5e 2. of this chapter it is said, And the 
^ beast which I saw was hke unto a leopard^ ^ his feet 

were 



The Whole Book of the Revelation. 15 j 

i»ere as the feet. of a bear^ and his mouth as the mouth 
of a Uon^ and the dragon gave him his -power ^ and his 
seat 9 and his authority. 

. *Now I would have the seed of faith to know, 
that these ten persecutions, which were the ten 
horns, they were acted upon the saints, in the pri- 
initive time, so called. That is, so long as the com- 
mission of the apostles did successively last, or as 
long as the true faith of Christ was upon the earth, 
which did last a matter of three hundred years, from 
the birth of Christ ; for after his birth there was true 
faith on the earth. 

For when the the Son of Man^ as he calls himself, 
did come in the flesh upon earthy was there any faith 
upon earth? Surely no. If there had been faith upon 
the earth, they would never have sought to have des* 
troyed him when he was bom, as Herod that red dra- 
gon did ; and afterwards, his own people the Jews, 
lo that this is to be minded, that always when God 
doth come with his commissions, there is little or no 
faitK upon the earth. 

Was there any faith upon the earth, when God 
did send Moses to Pharaoh, and to Israel ? Moses 
being the first man which God chose, and gave a 
commission to write scripture. I say, was there 
any faith upon the earth at the first appearing of 
God ? Surely no. 

But after Moses had appeared, then there was 
faith upon the earth, but at his first appearing there 
was no faith on the earth. So likewise at the second 
appearing of God, that is to say, when Christ, was 
born, was there any faith upon the earth at that 

U time 



154 ^ True Interpretation of 

time, but only in old Simeon and his wife» and 
Joseph the supposed father of Christ P 

The earth was very barren of true faith at the ap^ 
pearing of God, in this way. But after his appear- 
ing, there was much true faith upon the earth» as 
may he read concerning Christ himself, that manr 
believed on him, and a greater number of people 
bt'lieved on his apostles, more than did on himself. 
So that there was great faith upon the earth, in the 
time of God's appearing in his commission of the 
, blood ; but before, or at the first appearing, there 
was very little or no faith upon the earth. 

So likewise at God s third appearing in his com- 
mission of the spirit, was there any true faith upon 
the earth ? Surely no. This I know by experience, 
that there was no true faith on the earth ; but since 
God hath appeared in the commission of the spirit, 
there is true faith upon the earth, more than hath 
been these thirteen hundred and fifty years. So 
that at the appearing of God in his three comnu«-» 
sions, there was very little or no true faith upon the 
earth, Imean at their first appearing. But after 
their appearing, there is true faith upon the eartb, 
and that more abundant than at any other time. 

For that faith which is between commissions, \\ 
IS but a traditional faith, and not a saving and jmn 
tifyin^ faith. I only give the seed of faith this hint^ 
that they may distinguish and know the better how, 
and when the scriptures were fulfilled. So I shall 
pass on to open the chief things of most concern-^ 
ment in this chapter. 

CHAP. 



The Whole Book of the Revelation. 155 

CHAP- XXXIV. 

THE first thing that I would liavc the seed oC 
faith to mind is this, that these ten horns of 
prersecution of ..the saints, it did first begin at tlie 
birth of Christ in that dragon Herod ; and aft^iw 
wards the spirit and power of the draffon, it was 
invested or seated upon this beast, he being the first 
l\ead which the dragon did give all his power and 
authoritj, and his seat unto. That is, the same 
spirit of reason that was in Herod the dragon, it was 
in the seed of this beast So that this beast having 
the same spirit of reason in him, as the dragon afore* 
said Jiad, he did exercise the idolatry, blasphemy, 
aod persecution of the saints, as the dragon did. 
, So that he being of the same spirit and practice as 
the dragon was, it may be said that he received the 
dragon's seat, power, and authority ; he being the: 
^rst head that succeeded the dragon. For this I 
would have the seed of faith to know, that this spitit 
of the dragon, it went through the seed of all those 
seven heads. And all that persecution that was ac- 
ted in that three hundred years in the time of the 
commission of the apostles, it is reckoned all but itito 
sfsven heads, or seven beasts, though more wicked 
Hings than these seven might persecute the saints in 
Uibte ten persecutions^ in that three hundred years ; 
yet they are all included in those seven, because the 
sfime spirit of reason that was iQ the dragon, the 
ai^nae vas in the seven. And so in the seed of all 
ifjclb^ H)i\8f> M that they all acted as the dragoa 

U 2 did 



156 A True Interpretation of 

did, in blaspheming the living God^ and persecuting 
his saFnts. 

For as all good kings are included but into four 
good beasts as I said before, so likewise all wicked 
persecuting kings are included in those seven heads 
or seven wicked beasts, they being of the same seed 
and nature as the dragon is, and walk in the same 
steps of idolatry, blasphemy, and persecution, as he 
did. They may be said all of them to receive the 
seat, power, and authority of the dragon, which is no 
other but the spirit of reason, whose original is from 
the fallen angeU though called a dragon, a serpent^ 
a devil ; the seed of reason is all this and more. 

But little doth man think that the spirit of reason 
in every man, poor and rich; bound or free, high or 
low, king or people, is the devil, serpent, and dragon. 
For many poor men have the spirit of the dragon in 
them, only they have not power to execute it upoi^ 
the saints, nor their fellow creatures. 

Therefore when the spirit doth call a man a dra- 
gon, or a beast, it is with relation to that power that 
IS invested upon, or in a king, or head magistneite. 
So that he being the head or chief above all others^ 
he hath power and authority to do good or hurt. 
And according as his authority and power doth act 
itself forth on this earth in righteousness, justice, and 
worshiping the true God, he is called by the revela* 
tion of the spirit, a good beast, good king or good 
angeL 

So on the contra«'y, if the power and authority of 
the head magistrate doth act itself forth in unrigh- 
teousness, and injustice, and idolatry, and persecu- 
tion 



The Whole Book of the Revelation. 157 

tion for conscience sake, he is called by the spirit an 
evil beast, a serpent, a devil, a dragon. iSo that 
when Ihe spirit or seed of reason doth act in the 
head magistrate like a dragon, that king or head 
magistrate may be said to be a dragon, as lierod. 

And when a head magistrate doth act as a subtle 
serpent, he may be called a serpent, as did those 
Jews in Christ's and the apostles time. And when a 
head magistrate doth aet as a devil, he may be called 
a devil, as murdering Cain in point of worship, slew 
bis brother Abel, and so the Jews did by Christ in 
point of worship. 

Therefore Christ calls those Jews which were head^ 
magistrates, as the high priests and levites, he calls 
them serpents, devils, saying they were of their father 
the devil J for he was a murderer ^ and a liar from the 
beginning. 

Now Cam was the first liar and murderer, and so 
the first devil in the state of mortality. And those 
Jews that would have killed Christ, were the chil- 
dren of Cain, therefore called devils, because they; 
did the same works as Cain, their father had done, 
for they had persecuted and killed prophets and 
righteous men, and so they did Christ himself, as 
Peter doth relate in the Acts of the Apostles. So 
that they walked in the way of their father Cain, 
therefore called devils. 

Only this 1 would have the reader to undei*stand, 
that when the spirit of reason doth act in the head 
magistrate, as a serpent, or as a devil, or as a dragon, 
or any other way that the scriptures doth brand for 

wickedness; 



158 A True Interpretation of 

wickedness, it is all acted in this world, though John 
doth say he saw it in heaven. 
But it is by way of vision, but the wickedness is acted 
in this earth ; for the spirit of reason, which is the 
devil, is become mortal, and so he exercises his cruel-: 
ties and murders upon mortals like himself. But it 
is said to be in heaven, because the first original of 
reason came from heaven ; the fallen angels nature 
being the spirit of reason fallen, it became mortal* 
and so hath run through the seed of mortality, and 
so acts in the state of mortality, as a serpent, devil, 
or dragon. And is said by the Revelation of John 
to be seen in heaven, because the spirit of reason, 
the devil, the original of it, came from heaven, h\k% 
the things acted by it are acted in this earfh,4'^* 

CHAP. XXXV. 

I^OW the spirit of reason in this beast that did 
^^ arise out of the sea, to whom the dragon gav« 
his power, seat, and authority unto, he is said to be 
like unto a leopard. 

Now a leopard is a speckled or spotted creature*. 
IS^ow this beast is said to be like unto a leopard, in 
rjegard of the policy which he did exercise to gain 
the people to fight for him and his image ; for he 
seemed to the people to be very xeligious and aea-. 
lous in worship, but it was to images of wood and 
Sitone. 

Yet this form of worship and command he gaver 
to the people to worship the image, they were a^ 
white spots of righteousness. And his threatning 

of 



The WboU Book of the Revelation, 159 

of those that would not bow down to worship the 
image, these were his black spots ; so that he in 
this* regard may be said to be like a leopard, that iSf 
spotted black and white ; black to the saints, but 
white to those that received the mark of the beast in 
his iright hand, or in his forehead ; and in this regard 
he may be said to he like a leopard. 

Secondly^ He is said, to have feet as it were the feet 
of a bear^ that is, he acted as a bear doth with his 
feet. That is, to claw and break the bones of tha^ 
in pieces which he hath power over ; for the strength 
and mischief of a bear it lieth most in his feet. So 
was it ivith the beaist, he by his command to worship 
the image which he set up, did claw and break the 
bones of those saints that would not fail down and 
worship the image, by persecution, imprisonment, 
and death itself ; and in this regard he may be said 
to have feet as it were the feet of a bear. 

Thirdly^ It is said. And his mouth was as the mouth 
of a lion; the meaning is this, he acted with his 
mouth as the mouth of a lion doth. That is, as th^ 
mouth of a lion doth roar wirh such an exceeding 
great and terrible noise, that the beasts of the for* 
rests exceedingly fear and tremble at the noise of 
the lion, that cometh out of his mouth ; so likewise 
the roaring noise that came out of this beast's mouth 
made all the saints in Asia at that time to fear and 
tremble; for there was gone out of this beast's 
mouth great blasphemy, as in verse 5. And a corn^ 
mand went out of his mouth that they should worship 
the dragon^ who gave his power^ seaty and authority 
umto thu beast. 

And 



i6o A True Interpretation of 

And in regard the dragon's power, seat, and author 
rity was given and established upon this beast, there 
went a command out of this beast's mouth, that all 
people should worship the beast, as they did the dra- 
gon, as in verse 4<. of this chapter. So that the 
mouth of this beast may be said to be like the mouth 
of a lion ; for these his commands to worship devils, 
and blasphemies against the living God, proceeded 
out of the beast's mouth, even as the floods of water 
did out of the dragon's mouth ; and in this regiard 
the beast may be said to have a mouth like the mouth 
of a lion. 

Now it is to be observed, that this beast had otie 
of his heads as it were ttounded unto death. Now it is 
to be minded, that it was but as it were^ nor was 
thought unto death, but his head was not quite 
dead ; if it had, he would have done no more mis- 
chief to the saints ; but his deadly wound was hea- 
led, so that the world did the more wonder after kim^ 
saying, JVho is like unto the beast? JVho is able to 
make war with him ? 

Now I would have the seed of faith to mind who it 
was that did give this beast that deadly wound in his 
head, and yet was healed again. It was the faitk and 
patience of the saints that did give him this deadly 
wound, in that they would not worship the beasts 
nor his image, but did suffer persecution unto the 
djeath joyfully. So that this beast was sick with tor- 
ment of soul, in that he could not bring them from 
the faith of Jesus, to worship devils, nor to submit 
to his Avill, so that he was wounded almost to death. 

So 




The J^hoU Book of the Revelation. i6i 

So that he was weary of persecuting the saints, his 
conscience being so wounded he gave over persecu- 
ting for a season, until his conscience was healed 
again. 

And though it be said, that he had a wound by a 
$word\ afid did live, it was no other sword but the 
sword of the spirit, which was in the saints ; eveh 
the faith of Jesus, which enabled them to suffer with 
chearfulness the spoiling of their goods, and not 
loving their lives unto the death, rather than to 
Worship the beast, or his image. And this was that 
deadly wound that the beast had in his head ; and 
this was the first day, and one of the ten days tribu* 
lation tlie saints did undergo. For when men suffer 
meerly for their faith of Jesus, or in.innocency of 
mind in matter of Worship, they do by their suffer- 
ings wound the persecutors souls more, that if they 
should turn again and fight with a sword of steel. 
So that it was the saints patient sufferings than did 
give this beast as John speaketh of, that deadly 
wound in his head. 

But after a season his deadly wound was healed.. 
That is, after the plague of his heart was over, that 
he saw he should not die, he grew worse,- much like 
Pharaoh, when Moses had taken away the plague 
from bim and his people, his heart was hardened, 
and made more cruel and worse. So was it with 
tliis beast, when his conscience had the fear of the 
present death taken gffhim, so that he was healed 
as to that ; then he srew worse than he was before. 
for now his mouth uttered blasphemy, and power 

X was 



1 6 2 A True Interpretation of 

was given unto him» to c6ntinue forty two roonth^^ 
as in verse 5. 

These forty two months have relation to the teo 
persecutions, which did last a matter of three hun- 
dred years,. For the spirit and power of this beast, 
did run through the loins of all them seven heads ; 
they all being partakers of the dragon's power, seat 
and authority. For it runs through the loins of all 
wicked beasts, or wicked head magistrates. For 
they have all the spirit of reason, even the spirit of 
the dragon, though not in such a measure as the 
dragon hath. So that the power of this beast pboulc} 
continue in himself, and in others forty two months ; 
that was all the days of the ten persecutions, which 
time was the same, as the two prophets did prophesy, 
which is said to be forty two months; which time 
was as long as the apostles commision did last, about 
three hundred years, as aforefisaid, and a^ I have 
shewed in the Interpretation of the eleventh of the 
Revelation. 



B 



CHAP. XXXVI. 

UT in verse 6, the beast that vas healed of\A$ 
deadly wound, he opened his mouth in bkuphemjf 
. against God^ to blaspheme hisnamet and his tabertmcte, 
and them that dwelt in heaven. 

So that you may see now this beast was healed of 
his wound, he was worse, and blasphemed more 
against the living God, and against his tabernacle;. 
which tabernacle was the body of Christ And those 
that dwelt in heaven are the saints, who woi^ped 

by 



The Whole Book of the Revelation. 163 

by faith in the tabernacle of God, which is in heaven ; 
therefore said to dwell in heaven ; and in verse 7» 
It is given him, that is the beast aforesaid, to make war 
with the saintSj and fo overcome them^ and power was 
given him over ail kindreds^ and tongues, and nations. 

Now the beast being recovered of that wound the 
saints did give him, he conies on afresh and makes 
war against them ; not only in blaspheming against 
the living God, or living Jesus, whom the saints did 
worship and serve, and would not worship, and serve 
him. Therefore he make^ war with the saints, and 
overcomes them. That is, causeth all those he could 
light of, to deny their faith in Jesus, and worship as 
he would have them, or else they must be put to 
death ; so that he did overcome many of the saints» 
and put them to death ; for power was given him 
over all kindreds, tongues, and nations. That is he 
had (>ower over all other people, but those that 
worshiped Jesus, to command them to worship him,' 
aiKi that worship he did set up, and all people but 
the saints did obey ; some for fear, and some for love, 
but all did obey to worship the beast, only those that 
had faith in Jesus ; therefore they were overcome 
and killed by the beast. But the others, the kindreds, 
tongues, and nalibns, saved their lives for the world 
wandered after the beast, his power was so great. So' 
that all that dwell upon the earth shall worship him 
whose names are not written in the book of life of the lamb 
slain from the foundation of the worlds as in verse 8. 
The meaning is this, that the spirit of reason in this 
beast, and in all other beasts, or head magistrates, 
thait u« of the seed of the serpent, should have such 

X 2 power 




164 A True Interpretation: of 

power over the dark reason of man, to worship him, 
and the image he doth set up. ' And the whole 
world lying in ignorance and darkness, they are 
through ignorance ready and Milling to worship'any 
thing, that the spirit of reason in the head magistrate 
shall command them. 

And the ignorance and darkness of men, in point 
of worship, is so numerous, that hardly any can be 
seen in the world but idolaters. So that it may be 
said, that all that dwell on the earth do worship the 
beast, none excepted but those whose nameM are written 
in the book of lifcj which are but few in comparison. 
For the worshipers of the true God are but few in 
comparison of those that worship the devil. For 
the spirit of reason is the devil, and what image or 
form of worship is set up by the spirit of reason in 
the head magistratd, having no commission from 
God, it is but of the devil's setting up. And who- 
ever doth bow down to worship in that manner 
and form, they do but worship the beast and his 
image, and so worship devils. 

And is not the whole world at this day, as well 
as at that time, as well those that profess themselves 
Christians, as well as Heathens, Turks, and Pagans 
under that darkness of mind as to worship false gods, 
idols, and devils? So that the whole world may be 
said to worship the beast and his image, though not 
ail one kind of image i for every opinionpf religion in 
the world hath one image or other to worship, 
instead of God. And it must needs be so, because 
the world doth not know the true God in his form 
and nature, therefore they worship devils instead of 
God, though in divers forms and manner. But 



The Whole Book of the Revelation. 165 

But I would have the seed of faith to mind, that 
when I say all the world the elect aeed are excepted. 
For the seed of faith are not counted the world 
though they be in the world ; as Christ said, I pray 
not for Ihe xoorld^ but for them thou hast given me out. 
of the worlds and that thou wouldest keep them from 
the evil of the world. So tliat the scriptures do never 
count the saints the world, though they be in the 
world ; so that the scriptures may say that all the 
world wandered after the beast, for all the world » 
doth wander after one false worship or other, but 
those that have their names written in the book of life. 

Now how shall a man know that his name is writ- 
ten in the book of life, but in that he knoweth the 
true God, and how to warship the true God without 
any idolatry ? Can he know things of this nature 
but by a commission from God ?. Surely no, 
. And here lieth the comfort that the seed of faith 
have in this life by a commission from God ; by 
faith they know their names were written in the 
book of life, from the foundation of the world, 
'i'hat is, they are to look no father than the bcgin^ 
ning of the world, that is, to the first Adam ; they 
being of his seed are not counted by the revelation 
of faith, to be the world; it is the seed of the ser- 
pent that is called by the spirit the world, and not 
the seed of Adam. So that the seed of faith are 
those that died in the first Adam, yet their names 
were written in his seed ; and Christ the second 
Adam, he being the ({uickening spirit of that seed. 

And as the seed of faith was dead in the first Adam» 
so likewise the same seed is quickened again by the 

second 



i66 A True Interpretation of 

second Adam, and so made alive again, an^ may be 
said to be written in the book of life of the Lamb^ 
slain from the foundation of the world. 

It is said fr%}m the foundation of the worlds with 
relation to ri^^hteoi>s A bel being slain • So that who- 
ever is of Adam's seed, is of Abel's seed ; and who- 
ever is of Abel's seed, he may be said to have his 
name written in the book of life of the l^mhj slain fnm 
the foundation of the world ; for the seed of fiatith 
doth go no further to find his name written in the 
book of life, than to righteous Abel. For whoever 
goeth further to find his eternal life, he will 00100- 
short of it, and never find it. 

I give this hint to the seed of faiths only to let 
them see where the book of life is, and where they 
may find their names written, and not to go as rovers 
beyond the foundation of the world ; but go to the 
first Adam as Moses speaketh of, and not as the ima- 
gination of reason doth. For whoever goeth be- 
yond Adam to find his name written in the book of 
life, he will never find it. So much for the interpre- 
tation of the eighth verse. 

CHAP. XXXVII. 

T Shall pass by the two following verses, there being 
\ nothing in them but what is commonly known ; 
therefore m the next place I shall come to verse 11, 
where it is said. And I beheld another beast coming up 
out of the earthy and he had two horns Uke a lambf and 

he spake as a dragon. 

This 



The^ Whole Book of the Revelation. 167 

This beast is said to come out of the earth, be- 
' cause his power and dominion was most upon dry 
land ; therefore said to come up out of the earth, 
as the other beast did arise out of the sea ; but this 
beast liad the same spirit of reason in a high nature* 
as the other beast had, and as the dragon had, and 
valked in the same steps, or worse, than the other 
beast did, and exercised the same authority or worse 
than the dragon did; yet he had two horns like a 
Lamb. That is, he did appear at his first coming 
into his seat, more lamb-like than the other beast 
whose deadly wound was healed,, did- That is, he 
made a shew at his first appearance, as if he would 
have been more meek and merciful to the saints that 
w^orshiped Jesus, than the other beast was. So that 
the saints had some little hopes that he would have 
let them exercise their worship, buy and sell, and 
trade, without taking the mark of the beast in their 
foreheads, or in their hands. And it is very like 
they had some little space of time at his first coming 
in, to worship, buy and sell, and trade ; for it is not 
to be understood, that the saints were always perse- 
cuted and put to death; if they had, they would have 
been all extirpated out of the world before three 
hundred years were expired ; so that there was somei> 
times more liberty than at others, as there hath been 
. in all ages. So that the two horns of his power did 
seem to be like a lamb, as if they would do but 
little hurt ; for no man doth so much fear the horn^ 
of a lamb, as they do the horns of a bull ; for tht^ 
horns signify power. 

Kow these two horns like a Lamb, they did signify 

quietneM 




1 68 A True Interpretation of 

quietness in religion, and peace in the civil state. 
So that this beast appearing with two horns like a 
lamb, it gave great hopes to the saints that thejr 
should have liberty of conscience to worship Jesus^ 
and peace in the natural or temporal state, to bujr 
and sell, and trade freely one with the other; as 
these two powers did signify the spiritual power, and 
the temporal power, they being the two horns like 
a lamb. 

But this beast he spake as a dragon. And in verse 
12, He exercheth all the power of thejirst beast before 
him^ and causelh the earthy and them that dwell there- 
in^ to worship thejirst beast ^ whose deadly wound was 
healed. 

Now what the power of the first beast was I have 
shewed before. But in verse 13, And he doth great 
wonders^ so that he makethjire come down from heaven 
on the earthy in the sight of men. Now these wonders 
that were done by this beast who had two horns 
like a lamb, they were but counterfeit wonders, and 
no real thing ; for the imagination of man may do 
seemingly great things to the sight of the dark mind 
of man ; there may be wonderful strange things 
produced by the imagination of reason, when the 
mind is exercised upon a religious score, they may 
do seeming wonders and miracles, as they do by 
their imagmation upon a natural account. 

Did not the magicians and southsayers in Egypt* 
by their imagination do many seeming miracles, as 
Moses did ? Did not they cause frogs seemingly to 
appear before Pharoah, as Moses did, and many 
other things as Moses did ? But this the reader may 

under8tand» 



The Whole Book of the Revelation. 1 69 

tindcfstandi that the frogs that Moses brought upon 
Pharoah, they were real substances alive; but the 
magicians frogs which they brought up in the sight 
of Pharoah, they were but shadows hke frogs, with-^ 
out substance ; but the mind of Pharoah and his 
people being ignorant and dark, took the shadow 
for substance. 

But if men's minds be not dark as pitch, they may 
know that the Egyptians miracles were nothing else 
but shadows presented to the dark phantasie of man, 
by the imagination of natural art and figure ; for if 
the things the magicians did before Pharoah, and 
the people, had been any thing but shadows, the 
people of the land, and the king would have been as 
much troubled to get away the frogs, and other things 
that the magicians brought upon Egypt, as they were 
with those frogs, and other things that Moses brought 
upon Egypt. 

But it may be clear to those that are not as dark 
as pitch, that all those things which the magicians 
of Egypt did, were nothing else but shadows, meerly 
produced by natural magick ; for when the thing was 
over, the shadow was vanished also, so that the peo- 
ple heard, nor saw any more of the magicians frogs. 

So likewise when the imagination of reason is ex- 
ercised upon a religious account, though it be in the 
way of idolatry, many strange things may be at- 
chieved and attained unto where the imagination of 
reason is religiously bent ; for these two horns like a 
lamb did signify zeal in religion, though in an idola- 
trous way. So that this beast being studious of 
religion, did by the strength of his imagination, and 



170 A True Interpretation of 

his diabolical holiness ; he exercising his mind more 
upon idolatry and worshiping of images, th^n the 
other beast did before him. So that this beast with 
two horns like a iamb, could go farther in his reli^ 
gious imagination than the other beast did, and de- 
ceive the people more by a way of lying signs and 
wonders, so that the people took this beast to be 
more god-like than the other ; for this beast did seem 
to make fire come down from heaven on the earthy in 
the sight of men. He did this upon a religious ac- 
count to deceive the people, as the Egyptians did 
upon a temporal account, as I said before. That 
is, he went to imitate the prophet Elijah to bring 
fire from heaven in the sight of men, as Elijah did, 
even as the magicians of Egypt did imitate Moses. 
But this fire the beast brought from heaven, it was 
no real thing, but only a shadow or likeness of fire, 
as the Egyptians was. 

For this fire that he brought from heaven, it did 
no body any hurt, only dazzled the phantasies of 
them that saw it with a shadow of fire, but no sub^ 
stance ; even as the Egyptians did in the temporaL 

But the fire Elijah brought from heaven, it burnt 
up two captains and their fifties, because the fire 
that came from heaven it was a real substance, and 
did execution ; but a shadow doth nothing but de- 
ceive the phantasie of man for the present, as in 
verse 14. And deceived them that dwelt on the earthy 
•by the means of those miracles which he had power to 
do in the sight of the beast j saying to them that dwelt 
pn the earthy that they should make an image to the 
^eastf which had a wound by a swordy and did live. . 

In 



Tbi Whole Book of the Revelation. 171 

m 

In this 14th verse he had power to command the 
people to make an image, and to dedicate it to the 
beast that received the wound with a sword, and did 
live. 

And in verse 15, he would shew another sign or 
miracle that should deceive the people more than 
the former sign of bringing fire from heaven on the 
earth in the sight of men ; so that he would deceive 
their dark understandings, for ht had power to give 
life to the image of the beast j that the image of the beast 
should both speak j and cause that as many as would not: 
worship the image of the beast ^ should be killed. 

CHAP. XXXVJIL 

^T^HIS I would have the reader to observe, that 
•*• the image that this beast with two horns like a 
lamb, did cause to be made and set up, the image 
was the same form and likeness, though made of 
wood or stone, as that beast was of that received a . 
wound by a sword, and did live ; and that beast 
was a man, and the image of that man did this beast 
cause to be set up to be worshiped. 

For that beast with two horns like a lamb, had 
power by his subtle and diabolical inchantments, 
to make this image of the first beast to speak ; and 
by the speech of the image it should cause that as 
many its would not M^orship the image of the beast ; 
that is, the form of this image of a man, should be 
killpd ; now this seemeth very strange to the mind 
of man, and so it did to those people in that time, 

Y2 . that 




172 A True Interpretation of 

that the wisdom of reason, the devils should by 
witchcraft-power, in point of religion And worship, 
Co make an image, which the workman hath made 
with his own hands, for to speak. 

It cannot chuse but to cause ignorant, and dark 
minded people to be deceived, and to fall down and 
worship it ; they supposing that the spirit of the holj 
gods doth come into, at or in its season, and speak 
to the people, so that they are fully persuaded, 
that it is the spirit of the holy gods thatspeaketh ia 
it ; so that they fall down and worship it, not think- 
ing that the imagination, power, and authority of 
the beast hath out-witted them ; for the beast did 
make an image of the other beast, aforesaid, and 
did set it apart, or dedicated it of purpose for a god 
to be worshiped, and made priests overseers of it,and 
consecrated the image by the priests in a holy man* 
ner ; and some boy or child, had a way to go into 
the image, and speak in it such words as the beast, 
and the priests should order the child to speak ; so 
that the child must speak through the mouth of the 
image, as if the image did speak itself, just like unto 
a wooden puppet in a play. 

But as the Scriptures saith, none of their images 
dothj nor can speak through the throat. 3ut secresy 
between thp beast and the priests, might keep the 
thing so close, that the people might know nothing 
but that the ima^e did speak itself, and so they 
bein^; bewitched with ignorance, and darkqess, and 
deceived by this policy, they do worship the image. 
And so much the more, because the imase did speak, 
imd the words that the ipage did spea^, they vpxat 

be 






The ff^boU Book of the Revelation, 173 

be such words as he that gave order to make it, would 
have it speak. That is, to worship the image in the 
8piritual,and to command all people, small andgreat^ ' 
bond and free, rich and poor, in the temporal, to re- 
ceive a mark in their right hand, or in their fore- 
heads, as in verse 16. Ho that no man might buy or 
sellj save he that liad the markj or the name of the beast^ 
Qr the number of his name^ as in verse 17* 
" These were the things that the image must, and 
did. speak, and these were the miracles that this 
beast wrought in the eyes of the people, whereby 
they were deceived ; for these seemed to be great 
miracles, and so they were, to that which knoweth 
not the true God ; for great things may be accom* 
plished by the spirit of reason in man, if backed with 
the authority and poMxr of the nation. 

But greater things than these have been acted in 
this nation upon a spiritual account, and more 
spiritual wonders and miracles have been wrought 
by the spirit of reason in John Robins, John Taney, 
and others ; for they have been able by that spiritual 
witchcraft-power, to present half moons, stars, bur- 
ning, shining lights to the fancy of people. 

Also John Robins hath presented by his spiritual 
witchcraft-power the form of a dragon, and the form 
of a serpent, and thick darkness ; with divers other 
lying signs and wonders. I call them lying signs, 
because thev were but shadows, and no real thins or 
substance, only things produced out of the strength 
of his own imagination ; it being stronger than others, 
it did subject the imaginations of others under it ; 
and lo they were deceived by it, their phantasies 

being 



\ 
\ 



174 A True Interpretation of . 

being dazzled and over powered by his knowledge 
and wisdom, in the dark power of reason, the devil,, 
he could present to their dazzled phantasies, such 
like shapes and signs, as aforementioned. 

Likewise it was in John Taney's heart, to have 
offered up his son to a diabolical deity, that he 
might attain to a greater and higher spiritual power, 
that he had yet attained unto ; with other strange 
things he did, and would have done, had not the 
law of the land been against such things, to put them 
to death ; he would have done much like Manasses, 
2Kingsxxi. 6. whomade hi$ sons pass thorowthe^re; 
so that wonderful strange things may be attained 
unto by the spirit of reason in man, when it is religi* 
ously about. 

But I shall speak no more of these things here, 
only these few lines are to let the reader to see what 
strange things have been acted here in England, by 
men upon a religious account, and many more which 
I will not mention now. 



CHAP. XXXIX. 

T> UT I shall open a little what is meant by receiv- 
-*-* ing the mark of the beast in the right hand^ or in 
the forehead. 

The mark of the beast is this, when a head magis^ 
trate or chief council in a nation or kipgdom, sh^U 
let up by his or their power and authority, a set 
forqa of worship, he or they having no commissidn 
from God so to do, and shall cause the people by their 

power 



t 

I 



The Whole Book oj the Revelation. 175 

power and authority, both small and great, bond 
and free, to worship after this manner of worship 
-that is set up by authority, as this beast did, else 
they shall be persecuted or killed. 

This form of worship so set up without a commis- 
sion from God, it may, and is called by the spirit an 
image, for all people to worship, by virtue of that 
power that did set it up. For this 1 must say, that 
-all manner of forms of worship which are set up by 
men who have no commission from God, they are 
- but idols and images ; and whoever doth worship 
God in those forms of worship set up by noncommis- 
sionated men, they may be said to receive the mark 
of the beast in the right hand^ or in the forehead. 

But there was always in most parts of the earth 
• ope supreme power in all nations, that had power to 
aet up form of worship, as an image, and to command 
and compel all those that were under their power, 
to worship the image set up by the power, or by the 
beast. For all head magistrates are.called beasts, 
as well as kings, else the people have not been suf- 
fered to buy, nor sell, but have been persecuted and 
killed, even as they were at that time by the beast 
, that had two horns like a lamb. For whosoever 
w,ould not receive his mark, either in his forehead, 
or his right hand ; that is, if they would not worship 
the image set up by the beast, they should be killed, 
or not suffered to buy nor sell : That is, not to trade ; 
which is as bad to some as death itself. 

So hath it been ever since, and will be to the end 
of the world, little or much. For let the reader con- 
fider, how many have lost their lives for not submit- 



176 A True Interpretation of 

ing to the worship, or as 1 may say image, that hath 
been set up by the Papist! the multitude of people 
that power hath slain and persecuted upon tnat ac- 
count, are hardly to be numbered by man. 

So likewise the Episcopal power of worship, hath 
for their image persecuted and put to death many. 
Also the Presbytery for their worship, or image, have 
persecuted and put to death many, witness New 
England, Scotland, and other places. The ]ndepeif- 
dent also for his worship, or image, hath been guilty 
of persecution. The Baptist they also have been 
guilty of persecution for their image or worship, 
witness that one particular of James Naylor ; for 
that little parliament that punished him, were mo9t 
of them Independents and Baptists ; so that all 
men when they are in power fall to persecution for 
religion, if men differ from them in point of worship. 

And as for the Ranter and Quaker they never 
were in power, so that their persecuting spirits for 
religion cannot be seen ; yet all these seven churches 
have an image to worship. That is, they every one 
of them do set up a several form of worship, but all 
false ; for none of them know the true. God, neither 
have any of them a commission from God to set up 
such a form of worship as they do. 

So that all forms of worship in what manner soever, 
that are set up by non-commissionated men, who 
are not authorized of God, their form^- are but 
images or idols, and the worshipers are idolaters, and 
do receive the mark of the beast, either in the fore- 
head, or in the right hand. For the spirit of reason 
in man, is the beast that sets up worship as an imaee, 

let 



The ^Hiole Book^Qj^^^ie^HevtTation, 177 

|e^ itbe iii hrgh,x)r low, but more espccialy in higher 
powers, who have power to command people to wor- 
"ship his imaged and iii so ddine^ they do receive the 
mark of the -beast in their foreheads, or right hand. 
' Now a man may be said to receive the mark of 
the beast in his forehead, when as a man doth wor- 
ship in that form and manner, as is set up by the 
beast's authority willingly, then doth a man receive 
the mark in his forehead. And when a man receives 
the mark of the beast in his right hand, it is when 
men do worship, and bow down to that fonri of wor- 
ship, or image set up by the beast against a man's 
own mind, or unwillingly, for fear he shall suffer if 
he do it not. This is to receive the mark of the beast 
in his right hand. For if the mark of the beast be 
not seen in the forehead, or. in the right hand, they 
shall either be killed or not suffered to trade ; that 
is, to buy and sell ; one of these he must be sure to 
suffer if he hath Aot the mark in either of those two 
places, aforesaid. That is, if the people do not como* 
to the public worship set up by the beast, either wil-* 
Ungly or unwillingly, it was known that they had. 
not received the mark of the beast, neither in the 
forehead, nor in the right hand^ . 
V It is called the right hand, because the right hand^ 
is that that subscribes or writes his name to any 
tibine of concemment ; so that no man should buy 
or sell, save him that hath the mark, or the name of. 
the beast, or the number of his name. 

. Now observe, they who had the name of the 
l^ast, or the number of his name, were those mei^ 
that were in offices and places in tlie beast's domi-' 

Z nions, 



17^ A True Ifiterpretqtion of 

nion$, or that had a badg^ of the beast's arms upon 
them ; for they knew the number of beasts which haO 
succeeded, even to the day or time of that beas^ 
so tliat they knew the number of his name, and how 
many beasts were past before him. So that' those 
that had commissions for offices and places of trust, 
were those that had the name of the beast, because 
they had the beast's hand to those commissions for 
to authorize them in tlieir places ; and those that 
had the number of his name, were those that wore a 
badge of his arms, signifying what number of kings 
loins this beast did come through. So that none 
but those that had received the mark, as aforesaid^ 
and those tliat had the beast's warrants for office, 
and those that had the number of his name, as afore- 
said, were to have the privilege to buy and sell. 



V' 



CHAP. XL. 

f 

ERSE 18.F/fre is wkdom. Let him that hath un^ 
derstanding count the number of the beauty for it tk 
the number of aman^ and his number is six hundred 
threescore and six. 

I would have the reader to mind the interpretation 
of this verse. Observe in the first verse of thia 
chapter, John saw in his vision a beast arise out oi^ 
the sea, having seven heads ; whicl; seven heads did 
signify seven kings or seven beasts, that should have^ 
ten horns ; which ten horns did signify the ten per- 
secutions, in the primitive times so called ; yet w^ 
find in this chaptler but three of these bea5tSj wh.icli] 

acted 



The JTbok Bool of the Rtbelcttion, 1 79 

meted their partis in persecuting the saints; though 
afl the seven heads did persecute the saints. 

Also in the last verse of this chapter, John in* 
eludes all these seven beasts into one beast, sayings 
Lei him that hath understanding count the number of 
the brast^for it is the number of a man. It must needs 
be the number of a man, because man is called a 
beast, either a good beast or an evil beast, as 1 havfc 
skid before concerning the four good beasts, the^ 
signified all good kings and head magistrates were 
all included in those four good beasts. So likewise 
all evil kings and evil magistrates, arc included iii 
those seven heads, which the beast had that arose 
out of the sea. Farther, the spirit of revelation in 
John doth include all evil kings and evil magistrates 
into one evil beast, shewing that there is but one 
evil beast, in whom the evil spirit doth reign in per- 
iecuting men for conscience sake, because thejr 
will not woi-ship the beast's image. 

So that you that can discern between the spirit oiP 
reason, and the spirit of faith. For those two spirits 
hre both hid in their two seeds, to wit, the spirit of 
raith in the seed of God, and the spirit of reksbn in 
the seed of the serpent-angel, or devil. And accord* 
Jng as these two spirits do work or operate in man. 
man comes to be a good beast, or an evil beast. So 
that whoever doth discern clearly between the two 
fteeds, may read, or count the number of the good 
beast, and the number of the evil beast. For this I 
•ay, they are both but two men, that is to say, a good 
tnaih, and an evil man ; because the good spirit run* 
ethtllfotfgh thelifne of the seed of faith, and causetR 

Z 2 good 



i^o, .^--A 'Truf Inttrpntation rf 



■ A. 



good kings and head magistrates, and all other <^^. 
that seed to do well, and to worship God aright, at - 
Pavid did, and not to persecute men for conscience 
sake. 

So on the contrary, the spirit of reason, the devil, 
it runneth through the line of the seed of reason, 
^nd causeth evil kings, and evil head magistrates, 
and others, to do injustice, and to worship a false 

Sod, and persecute for consience sake, as kin^ Ahab . 
id. So that all good kings and head magistrates 
who have been guided by the spirit of God, though, 
ipany thousands of them, they may be counted oj . 
the spirit, but one good beast. Because that one. 

good spirit of God did act in them, while they were, 
ere in this world. 

. So likewise, though there have been many thou* 
sand evil kings, and evil head magistrates, yet they . 
may be counted by the spirit but one evil beast ; be* 
cause tliat one evil spirit of reason, the serpent-devili^ 
did act in them little or much whilst they lived in 
this world ; so that the one evil spirit acting in alL 
the evil beasts, they are counted by the spirit of re*; 
velation, but the number of a man ; like unto that 
faying. Revel, xxi. 17- And he meamred the wall 
thereof an hundredforty and four cubits^ according to, 
ihe measure of a man y that is of the angel. 

So that the bigness of the angel was but as the big*^ 
iiess of a man ; and those hundred and forty and four 
cubits spoken of by John, it did amount in the con<^ 
elusion out to the measure of a man. So likewise 
this beast, whose number is the number of a man^ 
and hi$ number i$ $aid to be six hundred threescore and 



The Whole Book of the Revelation. i8t, 

niF^' That 18, as I said before, the spirit of the serpent 
angel hath run through the seed of reason in so many 
Kings and head masistrates, who came from the loins 
of Cain,' he being me first devil in flesh, and the 
first man-devil ; and his spirit running in that seed, 
it hath brought forth so many evil beasts, as six 
l)undred sixty six 
. Now I would have the reader to understand, that ' 
John did not mean exactly so many, and no more ; 
for doubtless there have been many thousands more; 
since Cain sleMr his brother Abel. But 1 believe the 
Revelation of John hath relation only to those evil 
beasts which were in power in the time of the two 
commissions, that is, in the time of the worship of 
the law of Moses. 

How many evil kings which are beasts, were there 
in that time while that worship stood, that persecu*r 
ted the prophets, and caused the people to worship 
Baal and false sods.^ And so the rulers of Israel who. 
were head magistrates, who persecuted the apostles 
and Christ, these were of those evil beasts. And; 
wbeq Jerusalem was destroyed by the Romans, 
then their power and persecuting did cease. 

And the Roman Gentiles, those emperors, and* 
kings, and head magistrates, they persecuted the, 
saints in the second commission ; and these beasts^ 
aforementioned, were those John saw in his vision. 
So that the number of these persecuting evil beasta 
who were idolaters, in the time of those two CQm<« 
missions, or two testaments, I say they might amount 
\o no more than six hundred threescore and six.: 
These all coming through the loins of Cain, the first 

man*devil, 



i62 A Trut Interpretation of 

man-devil, they may be called by the spirit but one 
man, therefore said to he the number of a than. 

So that in the conclusion, all wicked, idolatrouSf 
persecuting kings and head magistrates who proceed* 
ed from the loins of Cain, he being the fii'st mur^ 
derer and liar from tlie begin ing, they are counted 
by the spirit in John but the number of a man. 
That is as much as to say, they are but one man, 
thougfh six hundred sixty and six men acted in per* 
secu ling the prophets, apostles an J saints, yet alL 
but the number of a man. 

To conclude this chapter, and this verse in a f^^^ 
words, that the reader may know what is meant by 
the mark, and by the name, and by the number of his 
name. Observe,, the mark of the beast in the fore* 
head, is when a man doth worship the beast and his 
image willingly. And the mark in the right hand 
is, when a man doth worsliip the image for fear of 
loosing his soods, or fear of persecution, or against 
his will ; this is to receive the mark of the b^t in 
his right hand. 

And they that have the name of the beast, are 
such men as hath the beast's warrants, or his hand 
to sign their commissions for places of trust, or 
any other offices in the state. This is the mean* 
ing of having the name of the beast. 

And those men that have the number of his namey 
are such as do wear a badge or figure of the beast's 
arms. And this figure or badge doth distinguisfaf 
tliose men from others ; and not only so, but itsig^ 
nifies the race how many kings or beasts loins this 
htatt came throu^y eve» to the number of %ix hun* 

dred 



The Whole Book of the Revelation^ l8^ 

4red sixty and six. And this is the true interpreta- 
tion of the beast, bis mark and name, and the true 
wisdom of God, and true understanding of the num- 
ber of the beast,and of this thirteenth chapter. 

CHAP. XLI. 

T N chap, xi V. 1 . Juhn looked^ and lo a Lamb stood 
-T on the mount Sion, and with him an hundred^ forty: 
and four thousand having his fathers name written in 
their foreheads. 

This Lamb that John saw stand on mount Sion, he 
was no other but God himself; for Christ is called 
The Lamb of God that taketh away the sins of the world: 
for who can take away the sins of the world, but 
God ? Also it is he that stood upon mount Sion, 
He may well be called the Lamb of God, for he is 
God, as I have shewed before. And that mount. 
Sion he stood upon, it did signify the faith of the 
gospel, according to that saying of Paul to the belie- 
vers in his time, Foi/, saith he are not come unto 
mount Sinaj which genders to bondage ; but^ saith he, 
you are come unto mount Sion. That is to say, the 
worship of the law that was given by moses it was 
but mount Sina ; but the faith and worship of the 
gospel, is was mount Sion. 

And as Moses stood upon mount Sina, by power 
from God, to give the law unto the people of Israel, 
and this law Moses gave, it had power over the 
people to plague them if they did not obey, thero- 
fpre called mount Sina which gendered unto bondage. 
And Moses being chosen of God to give forth this . 
fiei^«' laWf he may be said to stand upon mount SimL 

So 



•>•■■-. 



184 A True Interpretation of 

So likewise Jesus, the Lamb 6f God, he giving 
forth the worship of tlie gospel, or law of faith, 
which is called a new law, or mount Sion. Now 
Chris»t being the head that gave forth this gospel 
worship, giving peace to all those that do truly 
believe, he may be said to stand upon mount Sion^ 
even as Moses stood upon mount Sina ; so that Jesuit 
the only God, is that Lamb that John saw stand upon 
mount Sion. So that the reader may see what it 
meant by the Lamb, and what is meant by mount 
Sina and mount Sion. 

t Again it is said, And with him an hundred forfjf 
and four thousand, having their fathers name written 
in their foreheads. Observe, this hundred and forty 
and four thousand of saints who were with the 
Lamb on mount Sion. I declare they were all of the 
Jews nation who were begotten by the faith of the 
jospel in the apostles commission, in relation or 
likeness to those hundred forty and four thousand 
that were begotten by Moses and the prophets com^' 
mission of the law, as is spoken of J)y John, Reveh- 
vii. 4, where he said. And I heard the mumber of them ^ 
thai zsere sealed, and there was sealed an hundred forty 
and four thousand of all the tribes of the children of 
Israel. 

This number here sealed, werespoken with rela- 
tion to those of the twelve tribes that were saved in * 
the commission of the law. And those of the same * 
number in the fourteenth chapter, were Jews of the 
same tribes who were saved in the time of the gospel, . 
in the time those two commissions did last. 

But as for the Gentiles and oth^r nationt, > wiia: 

believied 



The JThoU Bvok of the Revelation. 1^5 

believed and where saved in those two commissions, 
they are not counted in the number of these hundred 
forty and four thousand that were sealed in their 
foreheads, or that hundred forty and four thousand 
that stood with the I^nib on mount Sion. 

I say, they both had relation to the Jewish na- 
tion only, who were saved in the two commissions, 
or two testaments aforesaid ; but the Gentiles and . 
all nations that were saved in those two testaments, 
they were so great a number or multitude, which 
no man could number, as Revel, vii. 9- Neither 
would I have the reader to understand, that the 
spirit in John did mean exactly such a number of 
the Jews, and no more ; but if his revelation led 
him out to speak of such a number, or to include 
many thousands more in such a small number, who 
shall gainsay it ? But happy will those be that know 
themselves to be one of the saved of the Lord, 
though they be none of those hundred forty and 
four thousand spoken of, who stood upon mount 
Sion with the Lamb. So much for the interpreta- 
tion of verse 1. In verse 2, John heard a voice from 
heaven^ as the voice of many waters^ and as the^ voice 
of a great thunder^ and he heard the voice of harpers 
harping with their harps. 

This voice of many waters, and as the voice of a 
great thunder which John heard from heaven, I 
declare it was that praise, hallelujah, and melody 
that those hundred forty and four thousand which 
Atood with the Lamb on mount Sion did sing, they 
all harping with their harps, it made a noise as th^ 
sound of many waters, or as the voice of a great 

A a thunder. 



i86 A 'true Interpretation of 

thunder. For I say the voice of such a great num- 
ber of saints singing praise to the Lamb together, 
it would make a great sound, even as the sound of 
many waters ; for many waters will make a great 
roaring, that people that have' travelled can tell; 
and as for thunder, that dreadful noise most people 
can experience ; and such a great noise or voice do 
the saints make when they play upon the harps of 
their souls, which harps, what they are, I have 
opened what is meant by them before, therefore I 
shall speak no more of them here. 

And in verse 3. And they sung as it were a new 

song before the throne^ and before the four beasts and 

the elderSj and no man could leaim that song but the 

hundred forty four thousand which were redeemed 

from the earth. 

This new song was that sound of many waters, 
and the voice of a great thunder which those harps 
did sound forth ; which harps were the tongues of 
those hundred forty four thousand saints, as afore- 
said, who sung the new song ; that is, the song of 
the Lamb, that is, the song of the gospel of Jesus ; 
and •the other hundred forty and four thousand in 
the seventh chapter, they sung the song of Moses^ 
that is, the song of the law. 

Now there is no man that could learn, or sing 
this new song of praise unto the Lamb, not the 
song of Moses, but those that were redeemed from 
the earth. Now the song of Moses, and the song 
of the Lamb, what they are I have opened before. 
Also what the harps are I have shewed before, so 
that I need say no more of it here. 

CHAP. 



The Whole Book of the Revelation, 187 

CHAP. XLII. 

tN verse 4. Thc^t are they which were not defiled 
•^ with wo men y for they are virgins. Also they are 
said to be the first fruits unto God^ and to the Lamb. 
And ill verse 5, there is said. In their mouth was 
found no guile, for they are without fault before the 
throne of God. % 

Observe, that those hundred forty four thousand 
saints they are said not to be defiled with women, 
for they are virgins. The meaning is this, they 
were not defiled. in their souls with idolatry, ia 
worshiping of idols and false gods ; for idolatrous 
men are called whores, and whoever worshipethr 
images, or false gods, may be said to go a whoring 
after strange gods, and^ so come to be guilty of 
spiritual whoredom, and spiritual fornication ; and 
so may be said to be defiled with women, as the 
scriptures doth in many places prove the truth of 
this interpretation. And as for their being virgins, 
the meaning is this, they were not tainted with the 
idolatrous worship of the nations set up by those 
beasts aforesaid ; that they were as pure in their 
sguls from idolatry, as a virgin is from the knowing 
of a man ; for as a virgin is not defiled with man, 
so were these saints not defiled, with idols and 
images ; which idols and images are called in the 
spiritual, women ; for they follow the Lamb whi-^ 
thersoever he goeth ; that is, they followed him ia 
the worship of the gospel, notwithstanding that 
great idolatry and persecution there was in the 

A a 2 time 



i88 



A True Interpretation of 



time while the apostles commission did last, whicb 
was a matter of three hundred years. 

And they are called The first fruits unto God. Ob- 
serve, they are called the first fruits unto God, be- 
cause they were of the Jews seed, whom God made 
a coven^iit with that they should worship him, as 
Moses should direct them, and these hundred forty 
and four thousand who were redeemed b>' their 
faith and obedience to the gospel in the apostles 
commission, I say these were of the Jews, as I said 
before, therefore called the first fruits unto God; 
for the believing Gentiles are not called the first 
fruits unto God, because God chose the Jews 
church first ; therefore the believing Jews are called 
by the spirit in John the first fruits unto God. And 
these being preserved in their spirits from defilin; 
themselves with idols, they are said in their mouti 
was found no guile^ for they are without fault before 
the throne of God. ' That is, they were not guilty 
of worshiping of false gods,. and so not defiled with 
women ; but worshiped Christ in the way as he gave 
his apostles to establish, as aforesaid. 

And in verse 6. John saw in his vision another 
angel fly in the midst of heaven^ having the everlasting 
gospel to preach unto them that dwell on the earth, and' 
to every nation, and kindred, atid tongue, and people. 

This angel John saw fly in the midst of heaven, 
having the everlasting gospel to preach ; I declare 
it was Peter, he being the head apostle to whom' 
Christ committed the preaching of the gospel unto, 
and to whom Christ committed the keys of heaven, 
^nd of hdl ; and upon Peter's faith, Christ called' 

a rock. 



The Whole Book of the Revelation. 189 

a rock, upon which he would build his church. 
Also I would have the reader to mind, that Christ 
gave this power to all the twelve apostles as well as 
to Peter ; for' they all had their commission from 
Christ, after he was ascended, to preach the ever- 
lasting gospel to all nations that dwell upon tho 
earth, according to that saying of Christ to his 
apostles before he suffered death ; who said unto 
his apostles whom he had chose. Go preach the, 
gospel to even/ creature^ or to all nations^ and lo I will 
he with you to the end of the worlds &c. 

Now this gospel was preached to all nations, ac- 
cording to the words of Ciirist in the time of the 
apostles commission ; as may be read. Acts ii. 5. 
And there dwelling at Jerusalem Jews, devout men. out 
of every nation under heaven. Unto these Jews did 
Peter and the rest of the apostles preach the gospel 
of Jesus, they speaking, though unlearned men, to 
every man in his own tongue, the wonderful things 
of God; so that this gospel which the apostles 
preached, it was carried to all nations on the earth, 
as you may read Acts ii. beginning at verse ?• 

And as for the everlasting gospel being preached 
to every nation, and tongue, and people, it was 

5)reached at that time aforesaid, and at other times, 
^or Jew and Gentile doth include all nations, kin-» 
dred, tongues^ and people. 

And Paul being chosen of Christ to preach the 
everlasting gospel unto the Gentiles, he was made 
one with the rest of the apostles in the commission 
of the gospel. So that Peter, he being the apostle 
of the Jews, and Paul being the apostle of the Gen<- 

tiles, 



IQO A True Interpretation of 

tiles, they both preaching one everlasting gospel, so 
counted by the spirit in John but one angel flj'ing 
in the midst of heaven, having the everlasting gospel 
to preach. 

'riierefore mind, though there were apostles be* 
sides Paul, and divers other preachers of the gospel 
in the time of that commission, which did last a 
matter of three hundred years, as aforesaid, yet they 
are all called by the revelation in John, but one 
angel, because they were all under one commission. 
And Peter being the chief and head apostle of the 
commission of the gospel, 1 declare by revelation, 
that he is called by John that angel that he saw fly 
in the midst of heaven, having the everlasting gospel 
to preach. And this everlasting gospel which was 
preached, it was Christ crucified unto death, and 
Christ risen again, and ascended up into glory in 
that same body he suffered death in. And this was 
that gospel, the angel did preach unto them that 
dwell on the earth. 

This is also the everlasting gospel which is preach* 
ed to every nation, kindred, tongue, and people. 

And according to the words of Christ, when he 
was upon earth, to his apostles, the gospel was 
preached lo every nation on the earth by Peter and. 
Paul, and the rest of the apostles and ministers or« 
dained by them, and Christ was with them to the 
end of the world. That was to the end of their 
commission, which did last as aforesaid, a matter 
of three hundred years. So that you whose under- 
standings are enlightened in the knowledge of reve- 
lation and interpretation of scripture, jou may see 

what 



The Whole Book of the Revelation. 191 

what is meant by the angel who had the everlasting 
gospel to preach, and what the gospel is, and when 
it was preached ; and to whom, and how Christ -was 
with the preachers of it to the end of the world, SfC. 



CHAP. XLIII. 

T Shall pass by the seventh, verse, there being no 
^ matter of concernment in it, but what is com- 
monly known by all, who will confess they ought to 
fear God, and praise him that created or made the 
heavens, and the earth, and the sea, 8fC. 

In verse 8, it is said. And there followed another 
angel, sayings Babylon is fallen^ is fallen^ that great 
city J because she made all nations di^nk of the wine of 
the wrath of her fornication. 

You that have the true light of life in you, 
obsen^e what this Babylon is that John prophesies 
of, or that he saw in his vision isfallen^ is fallen^ that 
great city. 

Now what the angel was that said so, or shewed 
it to John, I shall not speak of here, being of no 
great concernment to know. But the great matter 
to know is, what is meant by this Babylon that is 
fallen, and what is meant by the great city, and the 
drinking the mne of the wrath of fornication. I would 
have the reader observe, that there is a two-fold 
Bibylon ; the one in the history, and the other in 
the mystery ; that is, one is a temporal and the 
other a spiritual Babylon. That is, with relation to 
the nation of the Jews, yf^o were carried captive unto 

Babylon, 



192 A True Interpretation of 

Babylon, and there to remain the space of three- 
score and ten years captive in Babylon, before the 
fall of it, according to the prophesy of Jeremiah^ 
and others of the prophets; as you may see Jere- 
miah XXV. 11, concerning the nations of Judah 
and Israel serving the king of Babylon sevenljr 
years. 

So likewise Jeremiah and the rest of the prophets, 
did prophesy of the downfall of that temporal 
Babylon, Jeremiah xxv. 12, 13, concerning Ood*s 
punishing Babylon when those seventy years Mere 
accom[)lished, and the Caldeans, and M'ill make it a 
perpetual desolation. 

'J'his Babylon here spoken of by the prophets, it 
Avas that temporal Babylon which the prophets saw 
would fall, and so it did w^hen the time was accom- 
plished. But this Babylon John speaks o^ that is 
fallen, it is that spiritual mystery Baby Ion that is fallen, 
he speaking with relation to the end of the world ; 
for John did see by faith the end of the world to be 
as certain, as the prophets did see by faith the dowi^^ 
fall of that temporal Babylon. Also it is to be mind- 
ed, that this mystery liabylon spoken of Revel, xvii, 
5, where is said,awr/ upon her head was a name written^ 
mystery^ Babylon the greats the mother of harlots, ^c. 

This Babylon in chap. xiv. which John saith is 
fallen, is that mystery Babylon that is fallen in faiths 
account, as the temporal Babylon is. 

Now this history, or temporal Babylon, it wasap* 
pointed of God to punish the nation of the Jews for 
their idolatry. 'J'hat is, they being so subject to it, 
when as they had a law of worship given them of God 

by 



Tie Jf^boU Book of the Revelution, 193 

\iy Moses. So that God gave them into the hands of 
the king of Babylon for a time, that they might see 
the extream abominations of the Heathen, and how 
far they did exceed in idols in worshiping of false 
gQds beyond the Israelites ; so that the Israelites 
might drink of the wine of the wrath of her fornica-* 
tion. That is, that the nation of the Jews might be 
clrunken witli the worshiping of idols j even as men 
are drunken with wine, and commit fornication in 
their spirits with the idols and worship of Babylon, 
even as men commit fornication with women with 
their bodies, till they have hardly any strength of 
nature left in them. 

So that this spiritual idolatry and fornication in 
the mind with idols and false worship, it becomes ' 
the wine of the wrath of her fornication. That is, 
when wine, the strength of it, hath the upper hand 
in man^s brain, so that he hath lost his senses, that 
man may be said to have the wrath of the wine in 
him. And if the wrath of the wine should always 
continue, that man would be fit for no business in 
this world at all, neither is he all the while the wrath 
or strength of the wine doth remain upon him. So 
is it in the spiritual, whoever doth worship idols and 
false gods, let it be in what form or manner soever, 
they may be said to drink the wine of the wrath of . 
her fornication. 

Neither are those idolatrous people who are drunk 
With idols and false worship, fit for any service in the 
worship of the true God, until the strength of that 
false worship be wrought out of the people; for 
they be as drunk with spiritual fornication and false 

B b worship. 



1 94 ^ True Interpretation of 

worship, as men are with wine and fornication in 
the natural, as aforesaid. 

Observe, you may remember that I have said be- 
fore, that there are two Babylons spoken of in scrip- 
tures, a history, or temporal Babylon ; and a mys- 
tery, or spiritual Babylon ; and both these Ba- 
bylons in faith's account are fallen. Therefore 
John speaks it twice over, because there are two 
Babylons, yet both included into one, because the 
spiritual Babylon, is the last that is to fall, yet 
by the eye of faith he saw it \vas fallen ; therefore 
saith he, Babr/lon is fallen y is fallen^ that great city. 

Now that Babylon where the Jews were carried 
captive, it was a great city, and many nations were 
drunk with the wine. of her idolatrous fornication 
and worship, as aforesaid ; only this is to be mind- 
ed, that this Babylon in the temporal, it was ap- 
pointed for the punishment of the nation of the 
Jews, they being the chosen people of God to wor- 
ship him, according to the law of Moses. So that this 
temporal Babylon it did belong only to those people 
that were under the commision of Moses and the 
prophets, to be a punishment to them for their diso- 
bedience u*nto the worship of Moses, and the pro- 
phets ; for the prophets all complain of Israel's de- 
clining and disobedience to the worship of Moses. 

But this Bal^ylon John speaks of here in the 
Revelation, it is that spiritual and mystery Babylon 
that is fallen. This spiritual mystery Babylon it 
doth belong to the commission of the gospel, and 
M hut worship was set up by Christ and his apostles, 
was to be obeyed at the time of their commission. 

But 



The Whole Book of the Revelation. 195 

But there was another form of worship set up by 
those beasts aforesaid, who were kings in great 
power, who commanded all nations to worship tliose 
idols and images that were set up by them. So 
that all nations were made to drink the wine of this 
spiritual Babylon's fornication, as they were of the 
other, aforesaid. Mind, it is called spiritual Baby- 
lon, because the worship set up by the aforesaid 
beasts, it was in oppositon to the worship of the gos- 
pel; the gospel-worship being more spiritual, than 
the worship of the law. And as the kings of Baby- 
lon did defy the God of Israel, and their worship of 
the law, so did these beasts, in the commission of 
the gospel, defy the living J eius, and the worship 
set up by his apostles. And in this regard, this Ba- 
bylon John speaketh of, may be said to be a spiritual 
habylon^ who made all the nations of the earth to drink 
of the wine of the wrath of her fornicatmn. 

And as certain as the other Babylon was destroyed 
with a perpetual destruction, when the seventy years 
were accomplished, so will this Babylon aforesaid, 
be destroyed with an eternal destruction, when the 
time appointed of God is accomplished. And as 
the Jews nation were under Babylon's yoke, so were 
the saints in the primitive time, or in the commis- 
sion of the gospel, under the yoke of persecution of 
this spiritual Babylon. 

And this spiritual Babylon who made all nations 
drunk with spiritual fornication, in worshiping of 
idols, and images as aforesaid, is that great city Ba- 
bylon ; is called a great city, because she made all 
nations to become idolatrous. For when a man 

B b 2 dotb 



196 A True Interpretation of 

doth bow down and submit to worship any idol, 
image, or form of worship that is false, it not being 
setup by command from God, he may be said « to 
drink of the cup of spiritual fornication. 

More might be said of this thing, but I shall have 
occasion to speak of it hereafter ; only this is to be 
minded here, that the saints in all this time of the 
commission of the apostles, did not drink of the cup 
of fornication. That is, they Vere not polluted with 
worshiping of idols and images, or any false worship, 
but did cleave close to the faith and worship of 
Jesus. 

I mean those that did truly believe the apostles 
doctrine, and those that were converted by it in the 
time of their commission, their worship differing in 
every thing from the worship of the Whore of Baby- 
lon ; even as the worship of the Jews did differ from 
that great city, the Whore of that Babylon, as afore* 
said. 

This is the true interpretation of the great city, the 
spiritual Babylon, who made allnatiom drink of the 
wine of the wrath of her fornication ; as you may see 
in verse 9- And the third angel followed themj saying 
with a hud voice^ If any man worship his image^ and 
receive the mark in his forehead or in his hand^ in verse 
10, the same shall drink of the wine of the wrath of 
Godj &c. 

So that none of the saints after they tmly believed, 
did worship the beast, nor his image, nor practice 
that manner of worship that was set up by the power 
of the beast ; neither did they receive bis mark, 
neither in their foreheads, nor right hands. That is, 

'they 



The Wh$le Book of the Revelation. 197 

they did not submit to his worship, neither willingly 
nor unwillingly, so that the saints did not drink of 
the wineof her/omication at all ; in that they did 
not worship any idols, images, or forms of false wor- 
ship which were set up by this great city, the spiri- 
tual Whore of Babylon, whose torment is expressed 
m the verses following, both ^he, and all those that 
drank of her cup of fornication, and received the 
mark. But I shall pass by those verses which 
speaketh of that, there being more sayings hereafter 
that speak much of the torments of the Whore of 
Babylon, and those she committed whoredom with. 
Therefore I shall pass by that, and two verses more, 
there being little matter in them, but what is com- 
monly known by all, so I shall proceed tq the four- 
teenth verse. 



CHAP. XLIV. 

AND I looked^ and behold a white cloudy and upon 
the cloud one sat like unto the Son of Man^ 
having on his head a golden crown^ and in his hand a 
sharp sickle. 

This Son of Man John saw sit upon the white 
cloud, I declare it was no other but Christ the only 
God, though said by John to be like unto the Son of 
Man. He may well be said to be like unto the 
Son of Man, because he is the Son of Man, for he 
called himself so^ For saith he, when he was on 
earth, the Son of Man must be betrajxd into the 
hands of sinners, meaning himself. And other pla- 
ces in scripture, whel'e he calls himself the Son of 
Man, Now 



198 A True Interpretation of ' 

Now to know why Christ called himself the Son of 
Man, he being the Son "of God, nay God himself, 
it will be worth the unfolding of this mystery. To 
this I say, he calls himself the Son of Man, because 
he took upon him the nature of man, in the womb of 
Mary the Virgin. That is, he gained the Godhead 
nature, and manhood together, in the womb of 
Mary the Virgin, and there cloathed the Godhead 
nature with pure human flesh. So that when he 
was bom into this world, was perfect God and 
man ; according to that saying, Isaiah ix. Ta us a 
child is born^ to us a son is given, he shall be called, the 
mighty Godj the everlasting Father^ with other titles 
of the divine Godhead, yet a child, a perfect man 
child, born of a virgin. 

And she conceived in her womb by the holy 
Ghost, that is, by the holy God, so the virgin she 
being the mother that bore Jesus, and brought him 
forth into this world as other children are brought 
forth into this world. 

In this regard he did call himself, and is called by 
the spirit, the Son of Man. For he taking the 
nature of man upon him, and being bom of a 
virgin, he may call himself the Son of Man. That 
is, he is the Son of Man^ but by the mottier's side, 
but not by the father's side. For by the father's side, 
he called himself the Son of God, and so he was, yea. 
he was God himself. 

The parrallel is much like unto Cain and Abel, 
they were both brothers by the mother's side, but 
not by the father ; for they had two several fathers ; 
Adam was the father of righteous Abel, and the 

serpeut^angel 



The Jf^hole Book of the Revelation, tg^ 

serpent-angel was the father of cursed Cain, as the 
Scripture doth plainly prove, if understood by the 
reader ; for it is not written any where in scripture, 
that Adam begot Cain. Yet notwithstanding Eve 
was the mother of them both, and so Cain and 
Abel were brothers by the mother's side, but not 
by the father's side. 

So likewise Christ was the Son of God, nay God 
himself by the fathers side, but by the mother's side 
he was the Son of Man. And in this sense he called 
himself the Son of Man, and this Son of Man is 
that Son of Man John looked and saw ut upon a 
white cloucfy having on his head a golden crown^ and 
in his hand a sharp sickle. This cloud he sat upon, 
it was that cloud the apostles speak of, Heb. xii. 
Wherefore seeing we also are encompassed about with 
so griat a cloud of witnesses. 

Now what this cloud is, it is expressed in the ele- 
venth chapter, concerning the faith of the patri- 
archs, prophets, and saints, who had the righteous- 
ness of faith in them, beginning at righteous Abel, 
Enoch, Noah, Abraham, Isaac, Joseph, Moses, 
David, Samuel, and the prophets; with other saints 
who suffered wonderful strange deaths for their faith. 
These, and many more were that cloud the Son 
of Man sat upon, they all expecting, by faith 
God's coming in flesh, they being afar off. That 
is, their faith in them was satisfied that he^would 
come, though it was many hundred years after they 
were dead ; the apostles and saints afterwards were 
witnesses that the Son of Man was risen from the 
dead. So that th'eir faith was a cloud of witnesses 

also ; 



200 A True Intirpretation of 

also; and the faith, of Abraham, Isaac, and Jacob, 
the prophets, apostles and saints, it was that cloud 
the Son of Man did sit upon. 

It is called a white cloud by the spirit, because 
they were never defiled with the fornication of idols, 
but worshiped the true God according to the law of 
Moses, and according to the faith of Jesus, or 
the gospel, they not receiving the mark of the 
beast, neither in the forehead, nor in the hand. 
That is, they were not defiled with worshiping of 
an3rimages, idols or false gods whatsoever, and in 
this regard they may be called a white cloud ; and 
this is that white cloud the Son of Man, even Jesus 
the only God^ doth sit upon ; as the Whore in another 
case is said to sit upon many waters which I shall 
have an occasion to speak of when I come to it. 

And as for that crown that was upon his head, I 
declare it was that honour and golden glory which 
the prophets, apostles and saints do attribute unto 
him, as he is a redeemer ; the work of redemption 
being wrought by him as he was a man, he being in 
the form of a servant, so that all the redeemed one? 
who are sensible of their redemption, they do praise 
and magnify the man Jesus, the only God, for hi? 
great love towards them, in that they had faith to 
receive the benefit of his death. And this honour,* 
glory, and praise which is attributed unto the man, 
Jesus, by his prophets, apostles, and saints, is that 
golden crown upon his head, and in his hand a 
sharp sickle. 

Mow this sharp sickle in his hand, it signifies his 
great power, that when the end of the world shall be, 

that 



The 1V,hole Book of the Revelation. 201 

^ that he will send his angels to reap the world, even 
^s reapers do com when the harvest is ripe. So 
when the world's siqs are ripe, the harvest will be ; 
and much like unto a master of the harvest of corn, 
he will thrust in his sickle first, then all his servants, 
until the harvest is reaped. So is it with him that 
sate under the white cloud ; when the time is accom- 
plished, and the harvest ripe, he will thrust in his 
sickle first, and then all his servants, the angels, shall 
fall to reaping the harvest of this world, and shall 
thrust in their sickles, and reap until all be cut down ; 
that is, Christ shall come in the clouds of heaven, 
with all his holy angels to destroy this Morld for 
ever. Then will he thrust in his sickle indeed ; ap4 
this is the meaning of the sickle in bis han4« 

And those angels tl^^cryed to him^ that sate upon 
the cloud to thrust innli^^klp, are the holy angels 
aforesaid, that must help tojrtag the world,for they 
have sickles also. That is, the angels have power 
from Christ to destroy, and cut down this wicked 
world, when their sins are at. the full,^then are they 
ripe, fit to be destroyed, even as the temporal Ba^ 
bylon was, when their sins were ripe, as in Joel iii. 
13. Put you in the sickle^ for the harvest is ripe, come 
get you down J for the press isfullj the fats Qverflow^ for 
their wicked ness is great. 

The prophet Jopl spake this in relation to the 
reaping of Babylon, the enemies of the Jews, that 
after the seventy years captivity of Israel, their ene- 
mies sins of cruel usage was at the full, or ripe. So 
that pow the sickle, that is, the power of the sword 
temporal, must utterly destroy Jbabylon, the Jcwj 

• C c enemies. 



202 A True Interpretation of 

enemies, or reap it, for the harvest of their sins and 
cruelties were fully ripe. And the press was full, that 
is, their bodies were so full of wickedness and 
cruelty, that they did overflow with wickedness, their 
wickedness was so great. 

So will it be with this spiritual Babylon, when the 
harvest is ripe ; for this spiritual Babylon is so full 
of idolatry, of idols, images, and worshiping false 
grids, and persecution of the saints, that the press is 
fall; tliat is, their bodies arc so full of spiritual 
wickedness, or spiritual fornication, and persecution 
for conscience sake, as aforesaid, that their wicked- 
ness doth overflow, even as the aforesaid Babylon 
did. So that in the account of the spirit of faith, 
this spiritual Babylon is as really destroyed and 
reaped, their sins being rip^^s the other Babylon 
was. And as the sickle was thrust into them that 
they were destroyed, and reaped, so will it be with 
this, as in verse 19, of this chapter. And the angel 
thrust in his sickle into the earthy and gathered the 
vine of the earthy and cast it into the great wine 
press of the wrath of God. 

The earth signifies the people, and the vine of the 
earth signifies the wicked idolatrous worship of the 
people: and the great wine press of the wrath of 
God, signifies that eternal death, and destruction 
upon all idolatrous people ; who worship false 
gods. 

This eternal or second death is the great wine 
press of the wrath of God, and in verse 20. of this 
chapter it is said. And the wine press was troden with^ 
out the city, andbhod came out of the wine press ^ even 

unto 



The Whole Book of the Revelation. 203 

unto the horse bridles^ by the space of a thousand and 
sis hundred furlongs. The meaning is this, the wine 
press was troden without the city, that is, the destruc- 
tion of the enemies of Judah and Israel it was 
without the city of Jerusalem, so will the eternal 
destruction of all idolaters at the end of the world 
be without the city^ New Jerusalem. That is, none 
of the seed of faith who are the holy city, in «tlie 
spiritual, shall see their destruction, for blood shafl 
come out of the wine press, even to the horse 
bridles; the blood signifies the extream torment, 
it being for eVer ; the wine press signifies the great 
^-rath of God, pressing their souls for their wicked- 
jdess to eternity; unto the horse bridles signifies 
tlie extream fulness of wickedness, so that the wrath 
Hof God plight walk in their souls, even as an horse 
may do through blood, even up to his bridle; for 
<jrod*s wrath will be as many horses to crush and 
trample his enemies under feet, so that their mi- 
series may break forth as blood for Gods horses ; 
that is, his vengieance to walk through to eternity. 
As for the space of a thousand and six hundred 
furlongs, that signifies a great space and distance 
from the city of God ; that is, from the spiritual 
city of God, to wit, the true believers. So tiiat this 
spiritual mystery Babylon, who made all nations 
diink of the wine of the wrath of her fornication, as 
aforesaid, I say she must undergo the wrath of God, 
and be troden without the spiritual city ; the seed of 
faith, both J«w and Gentile, being called that holy 
city, even as the other Babylon was troden and 
destroyed without the city of Jerusalem; which was 

C c 2 many 



204 A True interpretation of 

tnany miles off Jerusalem. Thus in short I hftvfft 
given the interpretation of the most things of con* 
cernment in chap. xiv. 

GrtAP. XLV. 

• 

CHAP. XV. 1. John saw another sign in heaven^ 
great and marvellous^ $even angels having the 
seven last plagues, for in them isjilled up the wiath cf 
God.. . 

This great and marvellous sign that John saw in 
heaven, it was those plagues or wrath of God, that 
was to be poured out upon this spiritual Babylon^ 
and those beasts, and nations, and people, who did 
drink of the cup of her fornication of idolatry ; which 
is more explained in the sixteenth chapter. 

Also John saith, he saw another sign, great and. 
marvellous. It is said to be another sign, because he 
fepake in the chapter before much of that tempore 
Babylon, with the plagues and fall of it. But iq 
this fiheenth chapter these plagues Ifave relation 
only to this mystery Babylon, therefore said to be 
another sign in heaven, great and marvellous. It is 
great and marvellous indeed, for he saw the utter 
destruction and end of the world ;. therefore calU 
them the seven last plagues before upon the othejr 
Babylon. But these seven plagues, are the Jast 
plagues that are to be poured out upon the earth, 
therefore called by the spirit marvellous, because 
the whole wrath or final wrath of <jod is filled up 

or 



^he Whole Booh, of the Revelation. 205 

t>r finished upon the whore, beast, false prophets, 
and all idolatrous persons in the world. And this 
is to be executed by seven angels ; that is, these 
seven holy angels have commission from God, to 
pour out those seven last plagues in a suitableness 
or likeness to those plagues that were pourerl out 
upon Egypt, as will appear in the next chapter. 

In verse 2. John saw as it were a aea of glass 
mingled with Jire^ and them that had gotten the vie-- 
iory over the beast ^ and over his imag^^ and over his' 
mark^ and over the numbers of his name^ ^taini on the 
'sea of glasss having the harps of God. 

The reader may remember that I have shewed 
before, when I treated upon the fourth chapter of 
the Revelation, that there is a chrystal sea, like 
iinto glass or chrystal waters, in heaven above the 
stars, as really as there is a sea of waters here upon 
the earth ; and as certain as ships and other vessels 
•can, and do swim, or glide upon the sea and waters 
here below, so may spiritual bodies stand or walj( 
vpon the sea of glass in heaven above the stars. 

And this sea of glass is mingled with fire ; it is 
«aid to be mingled with fire, to signify the purity 
of it the more, because fire is that which purifies 
more than any thing but ^water ; . therefore the 
spirit of God is compared to fire and 10 vater; 
as Christ shall baptize Mith the tJoly Ghost, and 
with fire ; and Christ will give every true believer 
water of life> so that as the spirit of God, the ope* 
nation of it, iscompal'ed to lire and to water, those 
two being the purifying things upon earth. 

So likewise this sea of glass mingled with fire, 

which 



2o6 A True Interpretation of 

which John saw in heaven, it was that ichrystal sea ^ 
or chrystal waters like unto clear glass, which was 
before the throne of God, as in Revel, iv. aforesaid. 
And John sazv all them that had gotten the victory over 
the beast y and over his image j and over his mark^ and 
over the nmaher of his name^ stand on the sea of glass^ 
having the hu/ps of God. 'J'hat is, the saints of God 
who by their patient siifferinqr, they got the victory 
over the beast ; for faith and patience will conquer 
the greatest enemies in the world, both within a 
man, and without a man. 

And this faith and patience in the saints, in the 
second commission, was that which kept them from 
worsiiiping of idols, images, or submitting any ways 
to tliat false' worship set up by the beast. And in 
tlrs regard the saints may be said to get victory 
over the beast, his image, mark, and name ; which 
things I have opened before ; only this is to be 
minded by the way, that the saints that get this 
victory overall false worship, they shall have spiri* 
tual bodies, that shall be capable to stand upon the 
sea of glass in heaven, even upon that chrySial sea, 
which is round about the throne of God, even as 
men do stand upon ships upon the sea of this world, 
as aforesaid. 

Observe, if there be such power in faith in bodies 
that are mortal, as to make them to walk upon the 
waters, as in Christ, and in Peter, Mho walked in 
those bodies of flesh upon the waters, how much 
more shall those whose faith is become a fiery glory 
which hath spiritualized the whole body ? That is, it 
is a spiritual body capable to stand upon the sea of 

glass 



The Whole Book of the Revelation. 207 

glass in heaven, as our earthly bodies are upon the 
firmest earth here below. And those saints that 
stand upon this chrystal sea of glass, these have the 
harps of God. Now what is meant by the harps I 
have shewed before. 

And in verse 3, these who stood upon the sea of 
glass, having the harps of God, they shig the song of 
Jilosesj and the song of the Lamb, which two songs I 
have opened before. Now what the words of the 
sonor of JMoses, and the song of the Lamb are, some 
of them are set down in the third and fourth verses. 
And those who stood uj>on the sea of glass with the 
harps of God, did sing these two songs in those 
words aforesaid, their tongues being the harps of 
God to sound forth his praise and glory for his great 
mercies towards them. 

There is nothifig else of any great concernment 
to know in this chapter, but what I shall have oc-^ 
casion to speak of in the chapters following ; there- 
fore I shall say no more, nor interpret any more of 
this fifteenth chapter. 

CHAP. XLVI. 

TN Chap. xvi. 1. John heard a great voice out of 
-^ the temple J saying to the seven angels. Go your ways, 
and pour out the vials of the wrath of God upon the 
earth. 

"These seven angels are to pour out the seven last 
plagues upon the earth ; they are called seven angels, 
because of those seven several plagues that are to 

be 



2o8 A True Interpretation of 

be poured out upon the earth in the last da jf^ 
U'hese angels who had the $evcn last plagues to pour 
out upon the earth, they were of the holy angels ; 
but whether they were jus^t seven, niorc or less, is 
not much material. 

But because the plagues are counted but into 
seven, therefore called seven augels who poured out 
their vials of the wrath of God ; wliich wrath of God 
is those seven plagues; when as one or two angels 
might, at the command of (iod, pour out all those 
seven vials. But this book of the Revelation of 
John doth speak much of seven ; and first of the 
seven spirits of God before the throne ; secondly of 
tiic seven angels of the churches of Asia, and of the 
seven churches themselves. Also he speaks of a 
lamb with seven horns, and seven eyes, and a beast 
with seven heads, and now of seven angels, and 
seven vials, nrid seven plagues. 

So that this book of the Revelation doth speak 
much upon seven^ when sometimes them seven 
spoken of, were but one, as I have shewed before, 
Yet they may be called seven, in relation to those 
seven several operations or works they do. 

Likewise I would have the reader mind, that these 
seven vialsof the wrath of God, that are to be poured 
out by these seven angels, they have relation untp 
those plagues of Eijypt that were poured out by 
Mosefi, the angel of the covenant of the law ; which 
nation of the Jews was called the temple of God, 
for God had established his worship of the law in, 
and upon ihcm. And. the voice of God to Moses 
the angel of the covenant of the law, commanded 

tip* . 



The Whole Book of the Revelation, 209 

him to pour out tlie vials of his wrath upon Egypt, 
which was done accordingly. 

Also ysQ, read in scriptures, of several of the holy 
angels that poured out vials of the wrath of God, as 
well as Moses, the angel of the law ; as those two 
angels who came to Lot, poured out the vial of 
God's wrath upon Sodom, and bi!krnt it to ashes. 
Likewise the angel of the Lord destroved three- 
score thousand people of the plague, for David's 
sin in numbering the people. Likewise the angel 
of the Lord slew fourscore thousand men in one 
night of the kiug of Assyria's host, according to the 
words of the prophet Isaiah ; with many other ex- 
amples in scripture, that angels did pour out the 
vials of God s wrath upon the earth in former times. 

But these seven angels^ and the seven plagues 
that are to be poured out upon the earth, 1 say the 
meaning of John was, that they should be poured 
out upon ' those wicked beasts and false preachers, 
or false prophets, who set up a false worship, and 
all false worshipers ever since that day that Christ 
entered into the ministry , or since the time that 
the apostles received their commission, as in Acts 
li. My meaning is this, that ever since the apostles 
had those cloven tongues sate upon them, as of 
.fire ; for then began people to worship Christ ac- 
cording to the apostles directions, who had their 
commission from Christ. 

Now what worship hath been set up since by 

kings or head magistrates, who had no commission 

from God, they are called by the spirit evil beast $y 

false prophetSj false preachers^ and false worship. 

D d And 



2 1 o A True Interpretation of 

And those seven angels poured out their seven 
plagues upon those superstitious and idolatrous 
people, who have drunk of the wine of the forni- 
cation of idolatry, in worshiping false gods or 
idols, ever since the worship of the gospel was set 
up by the apostles of Christ. 

1 declare that these seven last plagues are to he 
poured out upon the enemies of ihe gospel of Jesus, 
lie being the angel of the new covenant of faith, and 
Christ dwelling in their hearts by faith; so that the 
true believers of the gospel are called by the spirit 
the temple of God. 

And this great voice which John heard out of 
the temple, was no other but the voice of Christ, 
who gave charge unto his angels to pour out the 
$even vials of his wrath, which are seven plagues, 
upon the earth. 'J'hat is, upon wicked, idolatrous 
people, who worship idols, images, and false gods 
since the apostles commission. £ven such like 
plagues as Moses the angel of the law, and other 
angels did pour out upon Egypt, and upon other 
wicked and ungodly men, as aforesaid. 

Let the reader observe, and he may see that these 
last plagues that are poured out upon the beast, his 
image, and those that receive the mark, and the 
number of his name; that is, upon all idolatrous 
people, they are much like unto those plagues of 
Egypt, as aforesaid ; as you may perceive in the 
seven vials pouring out those seven plagues. 

In verse 2. The Jirst went and poured out his vial 
upon the earthy and there fell a noisome and grievous 
sore upon the tnen^ who had the mark of the beast j and 
upon them that worshiped his image. Tliis 



The Whole Book of the Revelation. 211 

This plague the first angel poured out, it was 
upon those people that received the mark of tlie 
beast, and those which did worship his image ; even 
the same plague was poured out upon the servants, 
and inhabitants of Egypt, for their wicked oppres- 
sion of Israel, they had grievous sores upon them ; 
as you may see. Exodus ix. 10, 11. The sores were 
so grievous upon the Egyptians^ and upon the magicians^ 
that they could not stand before MoseSyfor the boy Is 
were upon the magicians^ both upon man^ and beast. 

So in like manner is the plague poured out upon 
the enemies of the worship of the the gospel of 
Jesus. 

Verse 3. And the second angel poured out his vial 
upon the sea^ aiid it became as tlie blood of a dead man; 
and every living soul died in the sea. 

This second angel poured out his vial, and the 
plague this angel poured out, it was much like to 
the plague Moses poured out upon Egypt ; as you 
may see Exodus vii. 17) how the rod in MosesV 
hand smote upon the waters that were in the rivers, 
and they became blood, or were turned into blood. 

And in verse 18. And the fish that are in the river 
shall dicj and the river shall stinky and the Egyptians 
shall loath todnnk of the water of the river. 

So in like manner will God pour out this vial 
of wrath upon the sea ; that is, upon all the rivers 
and fountains of water, which is for the comfort, 
satisfaction, and quenching the thirst of man and 
all other creatures. For the vial being poured out 
upon the sea, the sea doth imply all manner of 
waters whatsoever. And as this plague was poured 

D d 2 out 




i 1 2 A Trut tnterpntaiton of 

out upon Egypt at the first, when Moses had hit 
commission from God to gather Israel out of Egy pt> 
so in the end of the world, when Christ shall gather 
his elect together, that is, the wheat from the tares; 
this vial of his 'wrath shall be poured out upon the 
sea, as really as it was poured out upon Egypt by 
Moses, as aforesaid ; and every creature in the sea, 
both man and beast, fish and fowl shall die, even as 
they did in Egypt^ 



A' 



CHAP. XLVir. 

ND in verse 4. The third angel poured out his 
vial upon the rivers and fountains of waters^ and 
they became blood. 

The meaning is this, that as the Egyptians rivers 
and fountains of waters were turned to blood by 
Moses, so that the Egyptains could not drink of the 
waters of the rivers, for they did loath to drink of 
them. So likewise this vial the third angel poured 
out, it was the wrath of God upon the fountain 
and river of water that is in every man. For every 
man hath motions of peace, and refreshing of mind 
that do arise in his heart from the seed of reason, 
the root which doth send forth refreshing thoughts, 
itaotions, and actions. Many times the seed of 
reason doth this, which is as a river of water to re* 
fresh the soul of man^ 

But when evil thoughts, motions, and actions, do 
arise out of the heart, it causeth fear, wrath, and 
torment of soul, both of the punishment of the law 
here in this life, and the punishment of eternal 

damnation 



The Whole Book of tht Revelation. 213 

damnation hereafter. So that the rivers and foun- 
tains of waters that do flow out of the hearts of men 
and women, they are turned into blood. That is, as 
I said before^ the motions, thoughts, and actions, 
which did arise out of the heart that yielded peace 
to the mind, they were as water to refresh the heart 
of man. even as water doth quench the thirst of 
nature, both of man and beast. 

But when these waters of the soul be turned to 
blood, there is nothing but thoughts of fear, mo- 
tions of wrath, and fear of eternal death ; so that 
the soul of man is loath, or doth loathe to drink of 
those thoughts, motions, and actions which arQ 
turned to blood; that is, to wrath, and fear of 
eternal damnation. 

But drink they must of the wine of the wrath of 
God, for they have made the saints to drink of the 
wine and wrath of their persecution, for not wor- 
shiping the beast nor his image, nor receiving his 
mark. Though I speak of all men and women in 
general, because all people have a river of water in 
their hearts, but all rivers are not turned to blood. 
But the meaning is, all those people who worship 
the beast, and his image, who receive the mark of 
his name, or the number of his names^ these things 
include both the beast, and all false worships, and 
false worshipers, since Christ gave the commission 
of the gospel to his apostles. 

And as Moses poured out that plague of turning 
the natural rivers and fountains of water of Egypt 
to blood, at the first coming into his commission 
of the law; so likewise will Christ pour out his 

vial 



214 A True Interpretation of 

vial of wrath upon the spirits of men and women, 
and turn the waters of their souls to blood, as 
aforesaid ; and this M^ill be executed at the latter 
end of the world, which end will be as certain as 
the beginning was by Moses. 

Therefore John, by the spirit of Revelation, uiw 
these vials poured out upon the beast j and his seat^ and 
upon his imagej and upon those that had his markj 
name^ or number of his name^ as aforesaid. For 
it is the nature of true faith to see things afar 
oiF, or at a distance, as near at hand, or in present 
being. So that this vial of God s wrath, which the 
third angel poured out upon the rivers, and foun- 
tains of waters, I declare it is meant upon the 
souls ; that is, upon the peace of the souls of those 
wicked beasts, or head magistrates who set up 
images, idols, and forms of false worship, and 
cause the people so to do. And all those people 
that do bow down to this worship, they receive the 
mark of the beast, or the name of the beast^ or the 
number of his name, upon all these their souls is 
this vial poured out upon. That is, upon the peace 
of all their souls, which peace is called by the spirit, 
rivers and fountains of waters ; and upon these rivers 
and fountains of waters, the angel doth pour out his 
vial, and turn the waters, of idolatrous men and 
women's souls to blood. For this the reader is to 
mind, that there are motions that do run in the 
mind of man, as the waters do in a river or spring. 
And these motions do cool or satisfy the soul of man, 
as water doth when men are thirsty ; as the rich man 
Christ speaks of, who being in hell desired one drop 

of 



The Whole Book of the Revelation. 215 

of cokl water to cool his tongue ; that is^ one motion 
of peace or hope of deliverance out of this heat ; 
for if there could but one motion of peace arise out 
of the heart of one being in hell, it would be that 
drop of cold water to cool the tongue of the soul. 

But these waters being turned to blood by the 
vial of God's wrath being poured upon it, no wa- 
ters can arise. That is, no peace can spring from 
the souls of men and women, who have this vial 
poured out upon them ; that is, who have the 
waters of their souls turned to blood ; that is, to 
wrath, torment, and the fear of eternal damnation. 

And because the reader may know, that the mo- 
tions of peace in a man's mind, may be called a rir 
ver of wattrj you may mind the words of Christ, 
where he saith, He that believeth in me^ out of his 
belli/ shall flow rivers of living water. So likewise 
Christ said to the woman of Samaria, If thou hadst 
asked we, / would have given thee water of lije ; it 
should have been a well springing up unto eternal 
life. 

These waters flow from the seed of faith in the 
soul of men and women ; these are not those waters 
that are turned to blood. But there are waters that 
proceed from the seed of reason in the heart of men 
and women, which are motions of natural peace that 
do arise from the seed of reason in man ; and these 
are those waters that are turned to blood by the 
pouring out of the vial of God's wrath upon them, 
as will appear by scripture. 

As first, the waters of Cain's soul were turned to 
blood tor killing his brother Abel. 2. The waters 

of 



2 1 6 A True Interpretation of 

of cursed Cham's soul were turned to blood foruD^ 
covering Bis father's nakedness, in that he procured 
the curse from his father ; and Cain had more tor- 
ment upon his soul than he could bear. 3. The 
waters of Esau's soul were turned to blood, for des* 
pising his birth^right. 4. The waters of King Saul's 
soul were turned into blood, fordisobejing the com- 
mandment of the Lord, in that it caused him to en- 
quire of a witch. 

These being all of them the seed of reason, and the 
waters ; that is, the motions of peace that did arise 
from that seed, as you may read that Saul had 
many, or much peace, for he was called Saul among 
ihe prophets. And further it is said, that the good 
spirit of the Lord departed Jrom him^ afid an evil spirit 
from the Lord was sent^utito him. That is, the mo- 
tions of peace departed from him, and the motions 
of fear and horror were sent unto him. That is, the 
waters of his soul were turned to blood, and so will 
it be not only with these afore-mentioned, but with 
all the seed of the serpent who rebel against God, 
and that worship false Gods, as these beasts, and 
all those that receive his mark. 

So that to conclude, this vial of Gods wrath of 
turning the rivers and fountains of waters to bloodt 
it hath relation to all wicked kings and head magis** 
t rates, who are called by the spirit beasts; and all 
those that receive the mark in the forehead, or right 
hand, or the name, or the number of his name. For 
the mark, name, and number of his name doth in^ 
elude all false worshipers, or idolaters whatsoever. 
So that this plague which is poured out by the third 

angel 



Tie Whole Book of the Revelatton, 217 

angel upon the rivers and fountains of waters, it is 
bpon all those people's souls aforesaid. So that no 
motion pf peace could arise in their souls, not to 
eternity; this being one of the last vials of God's 
wrath, which he will pour out upon this wicked, 
unbelieving, persecuting, idolatrous world. Turn- 
ing the waters of their souls to blood ; that is, all 
their peace shall be turned to fear, horror, and 
torment for ever and ever. So much for the fourth 
verse, and the third vial. 

CHAP. XLVIIL 

TN verse 5. And I heard the angel of th^ waters 
-■" My, Thou art righteous^ O Lordj which artj and 
wasty and stialt 6e, because thou hast judged thus. 
Verse 6. For they have shed the blood of saints and 
prophets^ and thou hast given them blood to drink ; 
for they%re worthy. 

This angel of the waters, is the same angel that 
poured out his vial upon the waters aforesaid ; and 
the angel giveth thanks unto Christ, the only God, 
because he hath judged thus. That is, because he 
hath poured out the vial of his wrath upon all per- 
secuting devils, and woi*shipers of devils. For those 
that persecute, and those that worship idols, are all 
one, for they all help to shed the blood of saints and 
prophets ; so that saints and prophets are forced to 
drink of the wine of the wrath of their fornication, 
in that they shed their blood; because they will 
not worship devils, as they do. 

E e So 



2 1 8 A True Interpretation of 

So in like manner God doth make them to drink 
of the wine of his wrath, in that he gives them 
blood to drink. That is, they have their own 
blood to drink, for they are worthy, and their own 
blood is nothing else but the wrath of God working 
in their souls, which turns all the motions of their 
minds into blood, so that they have nothing to 
drink, but the blood of their own souls. For as 
they drank the blood of saints and prophets, in 
(hat they shed their blood with delight, because 
they would not bow down to their worship. So 
now they having no more saints blood to (Irink, 
they must now drink their own blood, for they are 
worthy. For look what measure the seed of reason 
hath mete to the seed of faith, Ihe same shall be 
meted to them again. For as they have drank 
the blood of saints, and the blood of the prophets, 
so God will give them their own blood to drink to 
eternity. • 

And this is righteous judgment in God, as the 
angel that came out from the altar doth say, as 
in verse 7, ^-c. Verse 8. And the fourth angel 
poured out his vial upon the sun, and power was given 
unto him to scorch men with fire. Verse 9» And men 
were scorched with gfeat heat, and blaq)hfmed the name 
of God J which hath power over these plagues^ and they 
repented not to give him glory. 

This fourth angel poured out his vial upon the 
sun ; I would have the reader to mind, that this 
vial that is poured out upon the sun, it hath 
relation to that plaj^ue the two angels that came to 
Cot, did pour out upon Sodom and Gomorrah. 

And 



The Whole Book of the Revelation. 210 

i^nd as there was a total destruction of those two 
cities, and the inhabitants thereof, by the fire that 
came from the sun at the word of the Lord. So 
that these two angels that came to Lot, they may 
be said to pour out their vial upon the sun, in that 
they did cause the sun to burn up those two cities, 
.with all the people, cattle, and every thing else in 
them. For the destruction of Sodom and Go- 
morrah by fire, it was only to signify that the de- 
.struction of the world at the. end of time, shall be 
burnt up by fire, as Sodom and Gomorrah was. 

And that the angel of the Lord by virtue of his 

commission, .shall pour out his vial of God's wrath 

.upon the sun ; that is, the angel shall cause or com- 

.inand the sun to give forth its heat, that shall set 

. the element on fire. So that all wicked, idolatrous 

men and women, shall be burnt with fire as Sodom 

was, for their wicked unnatural lusts. For God 

will punish idolaters, with the same punishment as 

the people of Sodom, who committed such things 

as are unnatural ; for Sodom and Gomorrah being 

: burnt with fire, it was an example only to shew what 

God will do at the end of time, unto this wicked 

unbelieving world, he will overthrow it, even as he 

did the cities of Sodom and Gomorrah. 

. And because the reader may see, that the vial of 
.God's wrath was poured out upon the sun, to exe- 
.. cute his wrath upon Sodom, m that the sun burnt 
,up those two cities, and the people thereof, see 
.Gen. xix. 23, 24, it is said. The sun was risai upon 
the earthy .when Lot entered into Zoar. 'Jhat is, the 
rsun.was the captain or head governor of that fire 

E e 2 and 




I 

2 20 A True Interpretation of 

and brimstone, that was rained down from heaven 
upon Sodom and Gomorrah. So that God's wrath 
was poured out upon the sun, that the sun might 
pour it out upon Sodom. For when the sun M^as 
risen upon the earth ; that is, when the original or 
captain of all fire did arise on the earth, it com- 
mands brimstone and fire to rain down upon those 
two cities, even as a general of an armj doth com^ 
mand his men to fall on upon his enemies ; for the 
sun is appointed of God, to be the chief governor 
of the host of heaven ; that is^ the starry heavens, 
so that God commanding the sun to give forth its 
heat beyond its usual course, as he did to Hezekiah, 
to make the sun go ten degrees backwards ; so that 
the sun is obedient to God s command, and if God 
doth give an angel a commission to command the 
sun to give forth its heat, and to burn, and consume 
a people, city, or nation, then it may be said, that 
the angel poured out his vial upon the sun. 

Thus it was with Sodom and Gomorrah, the angel 
poured the vial of God s wrath upon the sun ; and 
the sun poured it out upon the cities of Sodom and 
Gomorrah, in that it caused fire and brimstone to 
rain down upon them^ until they were utterly con- 
sumed. 

So in like manner will this angel pour out his vial 
upon the sun at the end of time ; and the sun shall 
do by the wicked as aforesaid, as the sun did by 
Sodom and Gomorrah. For that was, as I said 
before, only to signify what will be done at the end 
of time. Yet John in his vision saw the thing 

done; 



\ 



The Whole Book of the Revelation, 221 

done ; that is, according to bis faith it is done, for 
faith admits of no time but what is present. 

But this I would have the reader to mind, though 
there will be destruction by the fire of the sun at the 
end of the world, like unto that of Sodom and Go- 
morrah, as aforesaid, yet there is a spiritual mean- 
ing in these words also, which I shall unfold as 
followeth.This sun spoken of here, it doth signify, in 
the spiritual^ the Son of God,ii;Ao5e eyes are like aflame 
offlre^ and his feet like unto fine brass. This is he that 
ireadeth the wine press of the fierceness and wrath of 
Almighty God^ as in Revel. :xix. 15. 

Now as the vial of God's wrath was poured out 
upon the natural sun, in that the sun had power to 
bum up Sodom and Gomorrah* as aforesaid ; so 
likewise the Son of Righteousness had the vial of 
God s wrath poured out upon him also, in that he 
treaded the fierceness of God's wrath, that is, his 
own wrath, as he was the Creator. So that he suf-* 
fered death at the hands of his creatures, which death 
is called by the spirit the wine press of God's wrath. 
And this wrath being poured out upop the Son of 
Righteousness, he hath power given him to scorch 
men with fire. Tliat is, he had power to scorch the 
consciences of wicked men, with the fire of hell. 
This power also doth he give to every true prophet, 
and apostle, and minister, whom he doth chuse. 

And as the dtoth of Christ is called the fierce 
wrath of God, so likewise it may be called a fire-; 
for the wrath of God may be called a fire, though 
executed in several other ways. So that this death 
of the Son, it being charged upon the consciences 

of 



22 2 A True Interpretation of 

of all wicked, persecuting, idolatrous men and 
women, by the aposties, propiieta, and ministeiis 
chosen by them, it doth scorch tlieir consciences 
with the fear of eternal death, which is the fire of 
hell, as in verse 9- And men were .scorched with 
great heaty and hiasphemed the name of God^ whicli 
hath power over these plaguts. 

So that every true messenger of Christ bath power 
to scorch the consciences of men, and to kindle the 
fire of hell in all persecuting spirits, and talse worr 
«hipers, who worship false Gods. And this fire« and 
heat was very much poured out by the apostles and 
those ministers, ordained by them in the primitive 
times, so called. For none know what those perse- 
cuting beasts, and false worshipers who received 
the beast's mark, did suffer, nor how their con- 
sciences were scorched with the • fire of hell, even 
whilst they were in this world, which was butja 
taste of what shall be hereafter. But this taste it 
made them blaspheme against him that had poM'cr 
over these plagues. For the mind of man is so de- 
sperately wicked, that if he could destroy that God 
that hath power over these plagues, even as tliey 
did those his messengers, and the saints that be* 
lieved them. But the saints may see, that there>ts 
a secret spiritual power in every true me«senger of 
God, to scorch the souls of persecuting, and despis* 
ing men and women, with the heat of hell fire; this 
I know to be true by experience, as well as by faith. 
For the doctrine of the true God, and lus true wor« 
ship, it doth torment the souls of the seed of the 
*»erpenl inwardly, as the heat of the sun doth out- 
wardly 



The Whole Book of the Revelation. 223 

wardljr to a man's body ; and men are more subject 
to blaspheme for the torment within, than they are 
for torments without, because tlie one is but for a 
time, but the other is for eternity. 

So that the spiritual scorching with great heat, 
is that John chiefly intends in this chapter, in rela- 
tion to the torment of mind that was upon those 
beasts that persecuted the saints, and all those that 
received his mark as aforesaid, in the time of the 
apostles commission, and with relation to the end 
of the world. Tlius, in some measure, I have given 
tlie literal and spiritual meaning of the fourth angel, 
pouring out his vial upon the sun, and of verses 8 
and 9. 

ft 

CHAP. XLIX. 

TTERSE 10. And theffth angel poured out hispial 

^ upon the seat of the beast ^ and his kingdom was 

full of darkness^ and they gnawed their tongues for pain. 

This fiftii vial it hath a two-fold meaning ; that 

is a literal and spiritual meaning. The literal meaning 

is in relation to the vial, or plague that Moses 

poured out upon Egypt, as you may see Exod. x. 

22. And Moses stretched forth his hand towards heaven^ 

and there was a thick darkness in all the land of Egypt 

three days. And in verse 23. They saw not one an-- 

other ^ neither rose any from his place for three daysj 

Sec. 

Here the reader may see, that this vial was poured 
out in the natural, upon Egypt, and upon the seat 
of the king of Egypt, Pharoah being king. There- 
fore 



2 24 "^ True Interpretation of 

fore called the beast; and the seat of the beast 
signifies the power and authority that Pharoah bad 
over all the land of Egypt. And this vial being 
poured out upon the seat of the beast, it signifies 
upon all those that were under his government; 
that is, that were of his own people, so that there 
was thick darkness in the king^s paldc^, atad upon 
his servants, no place free, as there was up6n the 
inhabitants of Egypt, so that darkness was all over 
the land of Egypt, no place free. For if any place 
had been free from darkness in the land of Egypt, 
then I say the vial had not been poured out upon 
the seat of the beast. So that this vial Moses 
poured out of thick darkness, it was upon the seat 
of the beast ; that is, upon king Pharoah, in whom 
the power and authority of Egypt did standi 

So that when darkness was poured out iipon the 
king, in whom the light of all the laws of Egypt did 
shine forth upon the people, if the seat in whom 
the law is placed be darkned, then the people which 
must obey, must needs be darkned also. 

For where a king or head magistrate hath power 
given him either from God, or from man, to make 
laws for people to obey, that power and authority is 
palled by the spirit, the seat of the beast. And when 
God doth pour out the vial of his wrath tipon this 
authority, then I say the vial may be said to be 
poured out upon the seat of the beast ; so that the 
reader may see what is meant by the seat of the 
beast. 

Now I have opefted a little >hat is the literal or 
natural meaning of the fifth angel pouring out his 

vial 



'The JFhole Book of the Revelation. 225 

vial or plague upon Egypt^ and M^hat the plague was, 
and what the seat of the beast is, I shall now also 
give you to understand the spiritual meaning of 
these things aforesaid. Observe, there were many 
Pharoahs that were kings of Egypt in those four 
liundred years that Israel was in bondage in Egypt ; 
yet all these king Pharoahs are included in that one 
king Pharoah unto whom Moses was sent. So that 
all the kings of Egypt are counted by the spirit 
but one king Pharoah. And all those plagues 
which Moses poured out upon Egypt, it was 
upon this king Pharoah, even until God had ut- 
terly consumed him ; as he did in the Red-sea : 
these things were fulfilled in the history, and in 
the natural, at the beginning of Moses's commis- 
sion. And that beast Pharoah, king of Egypt, his 
actions of oppression to the Israelites, they were 
upon the temporal state of Israel. And so the 
vials and plagues that were poured out upon him, 
they were temporal plagues also. And there was a 
temporal darkness for three days all over Egypt ; 
which darkness was but a shadow or type of that 
spiritual darkness upon the mind of man now, and 
the eternal darkness at the end of the world. 

CHAP. L. 

^'^OW 1 would have the reader to observe, that 
^^ this beast here spoken of by John, it was that 
beait that did rise out of the sea, having seven 
headsy as in chap. xiii. 1, to whom the dragon gave 
his power, seat, and authority : this was the first 

Ff beast 



226 A True Interpretation of 

beast that persecuted the saints after the apostles 
commission came to he published upon the earth ; 
that is, this -was the first beast that made war with 
the saints about worship ; and so the same spirit, 
power, and authority that was in this beast, it did 
run through the loins of all other beasts that sue* 
ceeded him all the time of the ten persecutions. 
And the same spirit hath, and doth run in the line 
of all wicked, persecuting idolaters, kings and head 
magistrates, they are called by the spirit but one 
beast. 

And look what beast, or beasts, are alive at the 
end of the world, they shall be all counted but one 
beast, and shall all be overthrown with one over* 
throw, even as Pharoah king of Egypt was ; for 
though there were many Pharoahs kings of Egypt, 
as aforesaid, yet in the destruction of that one king 
Pharoah, all wicked Pharoahs are destroyed in him. 

So likewise Herod that did seek to ,kill Christ 
when he was bom, in that he slew all the male 
children in Bethlehem, who were two years old or 
under. I declare this Herod was that dragon John 
speaks of in divers places in the book of the Reve- 
lation, who gave his power, seat, and authority 
unto this beast. And so successively the spirit of 
the dragon, it runs through the line of all wicked 
beasts to the M'orld's end, even as the spirit of the 
dragon did run through the lines of many Herods, 
since Cain's birth ; yet this Herod that persecuted 
Christ, as soon as he Mas born, is called by the 
spirit in John, that great red dragon. A\)d hh 
spirit of persecution it was given to all those wieked 

beasts 



The Whole Book of the Revelation. 227 

beasts that did succeed immediately after him, and 
that shall succeed to the enTd of the world. 

For this is to be minded by the reader, that the 
Herod that would have killed Christ, he died before 
this beast had any power ; but Herod the dragon's ' 
spirit remained in other Plerods, as that Herod 
that beheaded John Baptist, who was eaten up 
with lice. So that there were more Herods than 
one, yet the same spirit of Cain the devil, was in 
them all. So that they may be called by the spirit, 
but one Herod, dragon, or devil, they being all 
^ided by one evil spirit, even the spirit of murder- 
ing Cain the first man-devil^ or the devil become 
flesh. 

So that this spirit of Cain who ruled in all those 
Pharoahs and Herods before God was manifest in 
the flesh,, is that dragon-devil who gave his power, 
seat, and authority unto the beast. That is, the 
spirit of the dragon did persecute, oppress, and 
kill before Christ came upon a natural account, for 
fear of losing his kingdom, as Pharoah king of 
Egypt did. And Herod the dragon he slew the 
young children, for fear Christ should take his 
kingdom out of his hands. So that most of their 
cruel murders they acted, were upon a temporal 
account. 

But the cruelties that were acted by those beasts, 
were upon a spiritual account; I call it a spiritual 
account, because the persecuting and putting to 
death of the saints, it was for worshiping of Christ, 
according to the doctrine of the apostles, who set 
.)ip %, worebip contrary to that which was set up by 

those 



228 A True Interpretation of 

those beasts ; for there was a liberty granted of God 
unto the worship of the law of Moses, for the Jews 
to fight with the sword of steel, and to destroy those 
kin^s or beasts that did molest them. But the 
worship of the gospel did not teach men so to do, 
but altogether to the contrary. 

So that the sufferings of the saints under the gos- 
pel, and ever since, it is upon a spiritual account ; 
for whoever doth suffer merely for his faith, or his 
religion, or his worship, he may be said to suffer 
upon a spiritual account. And those beasts that do 
persecute upon that account, they persecute upon 
a spiritual account ; even as this beast did, spoken 
of by John« for this beast did persecute the saints 
in the time of the go»pel, for worshiping of Christ, 
and not worshiping his image, as Pharoah did to 
the people of Israel in the temporal. And look 
what plagues were poured out upon Pharoah, and 
all the land of Egypt in the temporal ; so likewise 
will spiritual plagues be poured out upon the beasts, 
and upon all that worship him, or his image. 

And as there was a natural darkness in all the 
land of Egypt, upon the king, as upon the people, 
so likewise this spiritual darknesss is poured out 
upon the seat of the beast. That is, there is a 
darkness poured out upon the minds of all evil 
kings and head magistrates, who undertake to set 
up forms of worship, as idols' and images, for the 
people to worship. And there being a darkness 
poured out upon the mind of the beast, so that he 
doth worship false Gods : and not only so, but this 
vial of darkness is poured out upon the minds of all 

those 



The Whole Book of the Revelation. 229 

those people who worship false gods. That is, there 
is a spiritual darkness upon the mind and spirit of 
the beast, and all that worship a false god. . I say a 
spiritual darkness is poured out upon tnem all, even 
whilst they are here in this world ; even as that 
natural darkness was poured out upon Pharoah, and 
all the land of the Egyptians. 

I say there is as gross a thick darkness poured out 
upon the spirits of the greatest part of men s^nd 
women at this day, concerning the true knowledge 
of God and the true worship that God requireth, as 
there was upon Egypt. And this spiritual darkness 
of the mind, it is but a preparation or fore-runner 
of that eternal darkness, which will as certainly be 
when time shall be no more, as the darkness of the 
mind is at present in all the seed of the serpent who 
worship false gods. 

But as^ there was light in all the places of the 
children of Israel's dwellings, as you may see Exod. 
X. 23, which dwellings of theirs it was in the land 
of Goshen where the children of Israel were, as in 
Exod. ix. 26. Now this land of Goshen it signifies 
the light of grace, or spiritual and heavenly light in 
the minds of the seed of faith ; and the children of 
Israel signify the true saints, or true worhipers of 
God in spirit and truth. So that evey true believer 
in the true God, he may be said to dwell in the land 
of Goshen in his own mind ; in which land there is 
the light of faith whereby they may see the way to 
that eternal light of glory, where no sad or melan* 
cholly thought shall arise to darken the light of 
peace^ joy, and everlasting glory. So on the contrary, 

the' 



230 ^ True Interpretation of 

the land of Egypt it signifies that hell and darkness 
of the mind. 
. So that all those who know not the true God, nor 
his true worship, they are in that spiritual darkness 
in their minds, as the Egyptians were who gnawed 
their tongues for pain. Even so will it be with all 
those wicked beasts who have, and do set up images, 
and idols of gold, wood, and stone, or any false wor* 
ship whatsoever, contrary to Moses, the apostles, 
and the two witnesses of the spirit. I say, all those 
that worship contrary to these three commissions, 
they are in that spiritual Egyptian darkness in their 
minds, whilst they are here in this world ; and this 
darkness in their spirits, it will lead them to that 
eternal dark night, when as no light shall appear 
for ever. That is-, no motion of peace, or hope of 
deliverance shall arise in their minds for ever and 
ever. 

And then shall this beast, and all that received 
his mark, name, or number of his name, gnaw their 
tongues for pain to eternity. For this vial or plague 
is poured out upon the seat of the beast; then of 
necessity it will follow, that all that worship ac-» 
cording to his command, will have the vial of dark- 
ness poured out upon them also. So much for the 
interpretation of the fifth vial, and of the tenth 
verse. 

CHAP. LI. 

I Shall pass by the eleventh, and come to the 
twelfth verse. And the sixth angel poured out his 

vial 



The Wholt Book of the Revelation, 231 

'oial upon the great river Euphrates^ and the wafers 
thereof were dried up^ that the way of the kingi of 
the East might he prepared. 

This great river Euphrates iras in the land of 
Canaan,, where those four angels were -bound, as I 
shewed before. And as those four angels were 
loosed at the sounding of the trumpet of the sixth 
angel, so at the pouring out of the sixth vial this 
great river Euphrates must be dryed up. 

Now this great river Euphrates, it signifies iall the 
rivers and fountains of waters in the whole world, in 
the natural. That is to say, at the end of the world 
God will pour out his vial of wrath up6n all rivers 
and fountains of waters, so that they shall be dryed 
up, so that the thirst of man and beast shall not be 
quenched, this will God do in the natural. 

Also God will pour out his vial of wrath upon th6 
spiritual estate of man, even upon the great spiritual 
river Euphrates ; that is, upon all the souls and 
consciences of wicked, idolatrous, persecuting men ^ 
and women all the world over. ^Iliat is, the waters 
of their souls shall be dryed up, so that no motion 
of peace shall arise, or spring from their souls, to 

3uench the thirst of sin then, no more than there 
id to Dives the rich man, who being in hell, wanted 
one drop of cold water to coqI his tongue. But the 
river of his soul that did run with motions of peace 
in his natural life, it was now dryed up, so that no 
drop of cold water could be had. That is, not one 
motion of peace, or hope could arise tn his spirit, it 
being dryed up by the wrath of God, being poured 
out npon the river of his soul. 

So 



232 A True Interpretation of 

So that the souls or spirits of all wicked, persecu' 
ting, idolatrous people all the world ovef, may be 
called in the spiritual the great river Euphrates, and 
the vial of God's wrath being poured out upon the 
spirits of those people aforesaid, it doth dry up all 
the waters of their souls ; that is, all their peace, 
so that no hope of eternal happiness can arise in 
them ; for all hope is dryed up, so that there is 
no motion of peace can arise in their souls, to 
quench the fire of hell in them, for all the waters 
are dryed up in their souls, and this is that great 
spiritual river Euphrates, spoken of by John, whose 
waters thereof are dryed up ; for the peace of the 
mind of man, is called in scriptures, water, as 
Christ saith. He that believes in me^ out of his belly 
shall flow rivers of living water ; so likewise Christ 
said to the woman of Samaria, if thou hadst asked 
me, I would have given thee water of life, and it 
should be in thee a weU springing up unto eternal life. 

So that there are spiritual waters that do spring 
out of the soul of man, as there are natural waters 
that do spring out of the earth, or out of the rocks. 
And these spiritual waters do satisfy the spirit of 
man in its kind, as the natural waters do in its kind. 
And as there is a spiritual water that doth proceed 
from the seed of faith, so likewise there is a spiritual 
water that doth proceed from the seed of reason in 
man. And this water that doth proceed, or arise 
from the seed of reason, it doth give great satisfac- 
tion to the mind of man. 

Now. these spiritual waters that do arise from the 
seed of reason, are called by tke spirit, the great 

river 






The Whole Book of the Revelation. 233 

river Euphrates ; and this is that river Euphrates 
that the sixth angel poured out his vial upon, and 
drjed up all the waters, as aforesaid ; not hut that 
the natural river Euphrates, which signifies all the 
rivers in the world, will bedryed up also; only this 
book of the Revelation of John, it hath generally 
a two-fold meaning ; that is to say, a spiritual 
meaning, and a temporal meaning. So that both 
the great river E^iphrates in the temporal, and the 
great river Euphrates in the spiritual, the waters of 
them both will be drycd up at the end of time, 
which thing will be unexpressibly sad to all those 
who have no water of life in their souls to drink. 

It is said by the spirit of Jo/i/i, that this great 
river Euphrates was dn/ed up, that the waij of the 
kings of the East might be prepared. Now what 
these kings of the East are, is very necessary to 
know. These kings of the East, I declare they are 
all good kings, further I declare that Christ the 
king of heaven, is said to come out of the East, as 
you may read, Matth. ii. 2, 3, where the wise men 
from the East came to Jerusalem^ sayings where is he 
that is horn king of the Jews, for we have seen his 
star in the East, and are come to worship him ? 

So that this Jesus the king of the Jews, he is 
called the king of the East, because his star in the 
East directed the wise men to find him out that they 
might worship him. Now this is to be minded by 
the reader, that prophets, apostles, and saints, they 
are called hy the spirit kings, and priests unto (Jod,as 
the scripture saith ; so that all prophets, apostles, and 
true believers may be called kings. And seeing the 

G g King 



a 3+ -^ T^^t*^ Interpretation of 

King of Kings came out of the East, these all fbl- 
lowing him in the same steps of faith and patience, 
they are called by the spirit, kings of the East. So 
that Christ, liis prophets, apostles, and saints, are 
those kings of the East, who have the aforesaid 
watere dryed up, that the way for these kings of the 
East might be prepared. That is, there are no na- 
tural rivers upon earth, that shall hinder or keep 
from being dryed up, neither temporal nor spiritual. 
For the vial of God's wrath, it will dry up all the 
rivers of watei*s upon earth natural, and all rivers of 
waters spiritual, when Christ shall come in the clouds 
of heaven with all his saints, the kings of the East, 
to put an end to this bloody, persecuting, unbelieving 
world ; and to dry up all the waters of peace in 
men's souls. And the kings of the East, by their 
faith and patience, shall walk upon the waters of 
wicked, persecuting men's souls, as upon dry ground. 
That js, the kings of the East shall rejoice in the 
eternal destruction of their enemies, even as their 
enemies did over them, when they persecuted and 
put them to death ; so that the way, that is, the 
hearts of the saints enemies, may be as a way for 
the kings of the East to tread and trample upon all 
that joy, and peace, and comfort, that the dragon 
beast, and false prophet had, when they persecuted 
the saints ; which saints are the kings of the East, 
and that faith and patience the saints had, it pre- 
pared themselves to suffer with chearfulness the 
persecution, and death itself. So that the waters of 
the great river Euphrates, even the waters of their 
persecutors souls were dryed up, that the kings of 

the. 



The IVbote Book of the Revelation. 235 . 

% 

the East, that is, the saints might be prepared to 
fight that good fight of faith, as the saints did in the 
time of the ten persecutions. So ttiuch for the in* 
terpretation of the twelfth verse. 

CHAP. LIL 

VTERSE 13. And I saw three unclean spirits like 
frogSj come out of the mouth of the dragon^ and 
cut of the mouth of the beast ^ and out of the mouth of 
the false prophet. 

These three unclean spirits like frogs, they are 
said to come out of the mouths of three several 
persons, to wit, the draeon, beast, and false prophet; 
yet these three proceed all from one spirit, even the 
spirit of the fallen angel, 6r as I may say, the spirit 
of Cain that dragon-deviL who was the first mur* 
derer. And the spirit of Cain remaining in the 
seed, it bringeth forth many dragon-devils like him- 
self. So that all dragon-devils make up but one 
dragon, and so all wicked beasts make up but one 
wicked beast ; so all false prophets, and false priests^ 
or false speakers, they make up but one false 
prophet. 

Now they are called three unclean spirits, like' 
frogs, in regard of the three-fold operations and 
Workings of them ; for they proceeded from that 
one spirit of reason, the devil; only this one spirit 
of reason it doth work three several ways, and by 
three several persons, yet all three of them were like 
frogs ; they were all alike for wicked idolatry,, and 
persecution of the saints, and to deceive the people; 
Ibf they are the spirits of devils, working miracles^ 

Gg 2 




236 A True Interpretation of 

which go forth unto the kings of the earth, and 
of the whole world, to gather them to the battle of 
that great djiy of God Almighty, as in verse 14, of 
this chapter. 

So that these three spirits lilcefrogs^ that came out of 
the dragons mouth, ami out oj the mouth of the beast, 
and out of the mouth of false prophet, they were to go 
forth to ail the kings of the earth, and not "only so, but 
to all great men in the whole world, to invite them 
to persecute, and to fight against the saint^ with a 
sword of steel, and with other cruel deaths ; when 
as the saints had no other weapons of war, but those 
that were spiritual, to wit, the sword of the spirit, 
the shield of faith, the helmet of salvation ;. these 
and such like weapons of war the saints do fight 
withal. 

But the dragon, beast, and false prophet, they 
by their council, power, and authority, did invite 
all the kings of the earth, and of the whole world 
to fight against the Lord Jesus, and the remnant 
of the seed of faith, who are the saints, with per- 
secution and death as aforesaid, with carnal 
weapons, and inventions of cruel deaths, as the 
scriptures, and history doth make mention of. 

But the Revelation of John gave him to see, that 
the last battle that will be fought between God 
Almighty, and the dragon, beast, and false pro- 
phet, it will be at the end of the world ; that is, 
Jesus Christ he is God Almighty, he, and his saints, 
and angels, shall fight with the dragon, beast, and 
false prophet, and with all the kings of the whole 
world ; and he, and his saints shall give them an 
utter overthrow ; that is, an eternal overthrow,' so 

that 



The Whole Book of the Revelation. 237 

that the dragon, beast, and false prophet, vf\i\\ all 
the adherents onto them, shall be destroyed with 
a second death, which shall bum as a lake of fire, 
for ever and even 

« 

CHAP. LIII. 

■ 

tT will be necessary to open something more of the 
-^ dragon^ beast y and false prophet ^ and of those three 
unclean spirits like frogs that came out of their 
mouths. 

The reader may remember that I shewed before, 
that there were many dragons since Cain, yet all 
counted by the spirit but one dragon ; and so of the 
beast, and false prophet, are all included into one. 
Now this dragon spoken of, he is meant the same 
great red dragon spoken of in Revel, xii. who per- • ' 
secuted the woman, namely, Herod ; though there • 
were many dragons after him, yet it is called all but 
one dragon, they being all partakers of the same- 
spirit, and acted in the same persecution of the 
saints, * 

So likewise that beast that did arise out of the sea^ 
with seven heads, and ten horns^ as in chap. xiii. 1,' 
is that beast spoken of here by the spirit, though 
there were divci's other beasts after him, yet they 
acting by the same spirit of j)erjecution of the 
saints, they are all called by the spirit but one beast. 

, So likewise the false prophet is meant that go-. 
vernment of worship that was established upon the 
ciiief or high priests of the nations, so that there was 
fL spiritual government of worship which did belong 

« to 



238 A True Interpretation of 

to those images and idols that were set up by the 
power and authority of the beast ; as all forms of 
worships, let them be true or false, there must be 
some particular head ; as Aaron was high priest of 
the worship of the law, and Christ the head of the 
gospel worship ; yet there were many more high 
priests besides Aaron ; yet all called but Aaron the 
high priest. 

Even so it was with the false prophet, the same 
spirit of idolatry and persecution for conscience 8ake» 
for not submiting to worship the beast and his imagey 
it did run through the spirits of all the false priests, 
as it did in him that was the chief, who was set up 
by the power of the beast at the first. 
. So that though there were many priests that 
succeeded him, and many that did officiate the 
priests office besides, yet they being all of one and 
the same spirit, they are called by the spirit in John 
but one false prophet. For priests are called bj 
the spirit many times prophets, as Baal had four 
hundred false prophets did belong to him ; that is, 
they were four hundred false priests. 

Now this I would have the reader to mind, that 
these three spirits like frogs that came out of the 
dragon's mouth, and the beast's mouth, and the false 
prophet's mouth, I would not have the reader to 
think that these three spirits like frogs, did. cease in 
the time of the ten persecutions, neither would I 
Imve him to think that there is no dragon, nor beast, 
nor false prophet now, though there was then. 
Although 1 confess the main drift of John's Revela- 
tion had relation chiefly to those wonderful strange 

actiooi 



The Whole Book of tht Revelation. 239 

actions that were acted by the dragon, beast, and 
false prophet, unto the saints, in the time of that 
commission of the gospel. But this is for certain,that 
the spirit of the dragon, and the spirit of the beast, 
and the spirit of the false prophet, remains in its 
seed to this day, and will do to the end of the world. 
So that the spirit of the dragon, beast, and false 
prophet, these three unclean spirits, do send forth 
their spirits like frogs, to the kings of the earth, to 
encourage them all to 6ght against tnith, and 
against true worship, and to make the saints to sub- 
mit to their idolatrous worship ; for as 1 said before, 
all forms of worship that are set up by men who 
have no commission from God,^are all/alse worships; 
and whoever is the chief minister in that worship so 
set up, he may be said to be a false prophet And by 
this rule, all opinions in religion, and forms of reli- 
gion, or worship, that are set up in the world at this 
day by several sorts of people, they are all false, 
because the ministers are false ; and so they may be 
called but one false prophet, even from the first 
Pope to the last Quaker,their ministry being all false, 
even one as well as the other. 



A' 



CHAP. LIV. 

GAIN, I shall give the reader a little distinction 
of the several operations of these threp spirits, 
and yet they all join together to fight against God 
Almighty ; and yet cozen and cheat one another, 
and cheat the people of the world also. So that 
very few in the whole world do escape bc'mg de- 
ceived 



.240 A True Interpretation of 

ceived by one, or more of these three unclean spirits 
like frogs that come out of the dragon, beast, and 
false prophet's mouths. 

First, the unclean spirit of the dragon it seeketh 
after natural wisdom, as natural philosophy, astro- 
logy, magick, and so becomes a physician, or a doc- 
ter of physic to cure diseases. 

The wisdom of the dragon it doth pry into the 
knowledge of the stars, and the influence of them, as 
the magicians of Egypt did that they may be 
counted wise men. 

Likewise this spirit of the dragon it doth pry into 
the nature of herbs, plants, with the spirits of all 
vegetables, and all things of curious arts, so that the 
spirit of the dragon comes to be wiser in things of 
nature, than all other men. 

So. that all other men that arc not skill'd in this 
M'isdom of nature, they are subverted and deceived 
by this spirit, and do honour him as a god, thinking 
that God hath given him more wisdom in this kind, 
than to all other men. So that this knowledge of 
natural philosophy, astrology, and phytic, makes 
men become honourable in the sight of all people. 
Also it makes the people to part with their silver 
finely ; also it cloathes the physician in rich velvet, 
to that people may know what he is by his vesture. 

All this honour, and much more than I can re- 
bate, doth the spirit of the dragon procure by that 
unclean spirit that cometh out of his mouth, for all 
those wise magicians, astrologers, natural philoso- 
phers, doctors of physic, are those frogs that came 
out of the dragon's mouth ; for these afore-men- 
tioned 



The Whole Book <ff the Revelation. 241 

• 

tionedthey area great multitude, and do swarm as . 
the fro^s in a warm day, aad^do dccdvc multitudes 
both of their heatlh, and of their silver, under pre- 
tence of doing them good. This is the proper work' 
and operation of the spirit or wisdom of reason, that 
Cometh out of the dragon's mouth. 

CHAP. LV. 

CECONDLY, The unclean spirit that cometh out of 
^ the beast's mouth^it is those pesrons that study the 
laws of the land. In as much as the beast is the 
head of the law, it is he that doth authorize men to 
be expounders and interpreters of the law, he doth 
authorize some to be judges, some councellors, 
some attorneys, with many other titles that lawyers 
have. 

So that this unclean spirit that cometh out of the 
beast's mouth, it is the multitude of lawyers that are 
authorized by him ; and these lawyers they may be 
said to come out of his mouth, because without his 
power and authority they can do nothing. That is, 
they cannot cheat and deceive the people as they 
do ; so that the lawyers who practice cases of law^ 
they are so numerous that they can hardly be num- 
bered. Also they are cloathed with fine scarlet, with 
deceiving the people ; yet the lawyers are but the 
sproutings forth of the unclean spirit that cometh 
out of the beast's mouth. And it is the proper work 
of the spirit of the beast to cloathe these lawyers 
in scarlet even as the spirit of the dragon did the 
doctors of physic, cloathe them in velvet ; yet not- 

H h withstanding 



( 



242 A True Interpretation of 

withstanding they are in their natures no other but 
frogs, sent forth by these two spirits aforesaid » to 
deceive them that dwell upon the earth. 

CHAP. LVI. 

'T'HIRDLY, The other unclean spirit it came out of 
^ the mouth of the false prophet. 

This false prophet signifies the chief and head 
;overnor of spiritual worship, as the Pope, or any 
tead minister, of any religion whatsoever, but more 
especially of that head minister, or head priest that 
is upheld by the beast, or the civil power. For there 
is a spiritual power invested upon the false prophet 
by the beast, or civil power, so that none shall 
exercise or officiate the office of a minister, but such 
as the false prophet shall send forth. So that those 
men this false prophet, or chief priest doth send 
forth to preach, these are sent forth from that un- 
clean spirit that cometh out of the false prophet s 
mouth. For the false prophet hath full power to 
ordain and send forth men to preach, lo deceive the 
people in a way of false worship, as the dragon had 
to the physician ; and as the beast had to the 
lawyer. 

And as the doctor of physic by his deceit came 
to be cloathed in velvet, and the lawyer by his 
deceit came to be cloathed in scarlet ; so likewise 
the preachers ordained by the false prophet, they 
came by their deceit to be cloathed in sheeps cloa* 
things made of the finest wool, with garments down 
to the heel. So 



The Whole Book of the Revelation. 243 

So that the outward garb .and cloathing of these 
three, they do carry such a glory, honour, and ma- 
jesty among the people in outirard appearance, that 
the people do believe or think there is more honour 
and glory within, whereby they are mightily deceived 
in their expections. For these three sorts of men 
aforementioned, are counted by the spirit of revela- 
tion in John, no other but three sorts of frogs ; and 
those three spirits that sent them out, they were but 
three unclean spirits. 

And the work those frogs aforesaid are to do, it 
is to go forth to deceive tne people of the earth ; 
for where is there a man hardly to be found, not 
fourteen years ago upon the earth, but they were 
deceived either by the physician, lawyer, or priest ; 
nay, they deceive one another ; for the priest is de- 
ceived by the doctor of physic ; and the doctor of 
physic he is deceived by the priest ; for the priest 
deceives his soul, in that the doctor thinks he can 
preach such saving doctrine that may save his soul ; 
but alas, he is altogether deceived, for the priest doth 
not know what will become of his own soul after 
death, much less of another's. So likewise the doc- 
tor of physic he deceives the priest, making him 
believe and think that he will give him such a por- 
tion of physic, as shall restore him to life and health, 
when as many times it doth cause the want of health, 
and life both ; so that he deceives the priest both 
of his health, and money also, just as the priest did 
him in the matter of his salvation. 

And as for the lawyer, he cheats the doctor and 
the priest both, for they are both forced to make use 

Hh2 of 



244- -^ True Interpretation of 

of him, and they do the like by him ; for the law- 
yer he must have the priest for his minister to save 
his soul, and the doctor to be his physician ; so that 
they get pretty even one with another ; but all people 
besides that deal with them, are sure to be deceived, 
and to lose by them. 

These three sorts of men are esteemed by^ the 
world, the most honourable men of all, but by the 
spirit of faith, they are branded for the worst of all 
men, in that they are called frogs ; for experience 
^oth shew that these three sorts of men do overflow 
the earth, like croaking frogs in the water, on a hot 
sun-shiny day ; so that hardly a man can escape 
being persecuted, or deceived or cheated by them. 

These are those that are sent forth by those three 
unclean spirits, which are called the spirits of devils, 
which go forth to the kings of the earth, and of the 
whole world, to gather them together to the battle 
of that great day of God Almighty. That is, these 
three sorts of men shall incite and invite all ignorant 
kings of the earth, or head magistrates, and all 
ignorant people to persecute, and kill the innocent 
saints, who cannot fight with any other weapons, but 
faith and patience; and such spiritual weapons as 
these, must destroy all the great army of the whole 
world, when they are gathered together, because 
this battle will be the last battle (hat will be fought 
between the seed of faith, and the seed of reason ; 
therefore called the great day of God Almighty ; 
and the place where this great battle must be 
fought, where they were gathered together, it is 
called in the Hebrew tongue Armageddon. That 

signifies 



The Whole Book of the Revelation. 245 

signifies the whole world, or that great city mystery 
Babylon, the mother of harlots, who hath made all 
nations drink of the cup of the wine of the wrath 
of her fornications. When that city is destroyed, 
the whole world will be destroyed also. 

But 1 shall have occasion to speak more of that 
in the seventeenth chapter ; so that the reader may 
see a little more clear what is meant by those three 
unclean spirits like frogs, what they are, and from 
whom they did proceed. Also I have interpreted 
what followed upon the pouring out of the vial of 
the sixth angel, with many other things which may 
satisfy the reader's spirit, if understood. So I shall 
pass by a verce or two, there being nothing of any 
great concernment in them, and shall go on to verse 
17. 

CHAP. LVIL 

A'SD the seventh angel poured his vial into the air^ 
and there came a great voice out of the temple of 
heaven from the throne^ sayingj ft is done. 

This seventh angel he poured out his vial into the 
air. Now this is to be minded, that the vials of God's 
wrath they are poured out upon the earth, and upon 
the sea, and upon the sun, and upon the seat of the 
beast, <^c. and now last of all upon the air, so that the 
wrath of God is poiired out upon every thing, and 
place, that doth yield comfort and refreshment unto 
the heart of man. And air being the greatest refresh- 
ment of life of any thing else, especially when life is 
like to die ; this experience doth shew the truth of 
it. Also air is the last refuge that life hath to fly unto, 

fpr 



246 A Tru^ Interpretation of 

for many people will in sickness call for air, because 
for want of it they die ; for air, is the life of nature, 
and when life is weak, and not strong enough, to take 
in air into it, then it doth die, for so long as life can 
receive air into it, it doth live. So that this seventh 
and last vial of God's wrath, it is poured out upon 
the air ; because the air is the last, and greatest re- 
freshment unto a natural life, and not only so, but 
it is the conclusion of life the want of it. So that the 
last vial of God's wrath, it is poured out into the air^ 
only to signify the anihilation of all natural life» 
which he created at the begining of this world. 

So now at the latter endof'this world, his vial of 
wrath being poured out upon, or into the air^ it 
will destroy that natural life of man and beast, and 
all other creatures that have life. Therefore it is 
that great voice out of the temple of heaven from 
the throne, saying. It is done; signifying that the 
vial of God's wrath being poured into the air, is the 
conclusion and end of all God's plagues, upon na« 
tuial life in this world. For thoucjh God had de- 
stroyed the life of many thousands and millions, 
more than can be numbered by those six vials 
poured out before, as that of the earth, and of the 
sea, and of the sun, and of the seat of the beasts 
as aforesaid ; I say, they are not to be numbered, 
the multitude these vials did destroy. Yet this 
vial poured out into the air, it destroyeth more 
than all the rest, it being the last, and the utter 
anihilation of all natural life, and the end of the 
world ; therefore it is said by the voice out of the 
temple in heaven, It is done; that is, all the vials 

of 



The tf^hole Book of the Revelation. 247 

of God's wrath are poured forth upon this wicked, 
unbelieving, idolatrous world ; neither shall there 
be any more vials of wrath, or plagues poured out 
upon men any more to eternity. 

For that voice John heard out of the temple in heaven 
from the throne^ it was from no other hut from Godhim^ 
self, saying J It is done. And immediately upon that 
voice, there were other ^voices j and thunders, and lights 
nings, and there was a great earthquake, such as was 
not since men were upon the earth, so mighty an earth-- 
quake, and so great as you may see verse 18. 

These 18, 19> 20, 21, verses have all of them 
relation to the end of the world, which thing will 
be done in the pouring out of the vial of the se« 
venth angel ; which seventh angel is now pouring 
out his vial of wrath upon the men of this world. 
For as the seventh and last anti-angel, namely the 
Quakers ministry, doth sounds and hath sounded 
near upon twenty years, so likewise the seventh 
vial hath been poured out these twenty years also : 
and it will last pouring out to the end of time, eveA 
as the seventh anti-angel's ministry will last to the 
end of the world, as aforesaid. And, as I said 
before, much like unto those plagues that Moses 
brought upon Egypt, God will bring upon the 
earth, upon the sea, upon the sun, and upon the 
air, at the end of the world. 

And as there was a great hail in Egypt, so that 
the Egyptians blasphemed God, because of the 
plague of the hail ; even so will it be in the end of 
the world, when those great voices of the four and 
twenty elderj, the four beasts, the holy angels, and 

saints 



248 A True Interpretation of 

saints shall utter their voice in Allelujahs unto God 
their King and Redeemer, it will be as the voice 
of thunders, and lightnings, and will cause a mighty 
great hail, every stone the weight of a talent, lliat 
is, God will rain down fire and brimstone upon the 
earth, and sea, sun, and air, so that none of these 
four, which are the life of all creatures, shall yield 
refreshment to the mind of man, but it shall rain 
stones of fire mingled with brimstone, M'hich can« 
not be dissolved. So that men shall blaspheme 
God eternally, because of the hail, it being exceed*- 
ing great. It; must needs be exceeding great, be- 
cause it is eternal, it being the last plague, or last 
vial of God's wrath, it being the end of all time, 
there being now nothing but eternal misery to re* 
main. For there will fall upon every wicked man's 
soul, whose name is not written in the book of life, 
such an hail stone of fire and brimstone, that shall 
weigh a talent. That is, it shall weigh so heavy 
upon his heart, that it shall press his soul down into 
the second death, which is eternal. So much for the 
interpretation of the chief matters in the sixteenth 
chapter of John's Revelation. 

CHAP. LVIII. 

JN the sixteentlu chapter of John's Revelation, it 
^ doth prophesy of the seven last plagues that God 
will pour out upon this wicked^ unbelieving, idofa- 
trous world ; much like unto those plagues Moses 
poured out upon £gypt, at the begining of his com* 
mission. So likewise will God pour out the vials of 

his 



The Whole Book of the Revelation. 249 

his UTath upon the earth, at the end of the world ; 
which will be at the end of the commission of the 
$pint. Now what these seven vials are, 1 have opend 
in chap. xvi. 

'Now this seventeenth chapter it doth contain a 
prophesy of the downfall of the spiritual Babylon, 
or mystery Babylon. It is compared by the spirit 
in John, to a woman arrayed in scarlet, to an adul- 
terous woman, to a whore, to a great city. Now 
this is to be minded by the reader, that there are two 
Babylons spoken of in scripture, two sorts of whores, 
two sorts of fornication, two sorts of cities, two sorts 
of vials of God's wrath, to be poured out upon the 
earth. That is, there is a temporal Babylon, and a 
spiritual Babylon, or Babylon in the history, *and 
Babylon in the mystery ; or a natural fornication 
of the flesh with woman, and a spiritual fornication 
in the soul and mind of man with idols. And so 
the one is called a whore, or an adulterous woman 
in the temporal, and the other is called a whore in 
the spiritual. So that there are two sorts of whores, 
and two sorts of fornications ; likewise there are 
two sorts of cities ; that is, a temporal city, and a 
spiritual city. 

The temporal city is that which the resaon of man 
hath built for its own glory, ef wood and stone, 
gilded with silver and gold ; the spiritual city is that 
which God hath built, which is the body of man. 
Therefore it is said in scripture, Your Bodies are the 
temple of the Hohj Ghost ; so likewise the believing 
Jews and Gentiles, they arc called by the spirit the 
holy city, so that there is a spiritual holy city, and 

I i there 



250 ^ True Interpretatian of 

there is a spiritual unholy city : that is, there are 
true worshipers of God, and false worshipers of 
X5od ; a mystery Babylon, a mystery of God's tem- 
poral plagues, and spiritual plagues. 

To sum up all the meaning of John's Revelation, 
js this, that all the true believers, both Jews and 
Gentiles, that do worship God according to the 
tenor of that commission thcv are under, whether 
it be the worship of the law of Moses, or the worship 
of the gospel of Jesus, set up by his apostles, or the 
worslHp of the spirit, set up by the witnesses of the 
spirit, these three being all commissionatcd of God, 
so that whoever doth truly believe in these three 
commissions in their time, and place, when they 
were in being upon the earth, I say they are all 
counted by the spirit bAtone city, or one woman, 
as Revel, xii. 1, A woman cloathed with the sun^ &c. 

So on the contrary, all false worship that is set 
up by non-commissionated men, who do resemble 
or imitate the true >vorship set up by true commis* 
sionated men, I sav, those men bavins; no eommis- 
sion from God so to do, their worship is meer 
idolatry, and all those people who join in that wor- 
ship so set up, they are all idolatrous people ; and 
so counted by the spirit in John that great city Ba- 
bylon, in opposition to the holy city of God, as 
aforesaid. 

So that this is to be minded by the reader, that 
there are but two cities ; that is to say, the city of 
saints, and the great city of devils. That is, all 
true worshipers are called the holy cit3% and all false 
worshipers are called by the spirit, the great city 

Babylon, 



The Whole Book of the Revelation. 251 

fiabylon, as aforesaid. So likewise they are all called 
but one woman, or one whore. 

So that you that have any true light in your un- 
derstandings, you may see that all the messengers 
of idolatry, and all idolatrous people, they are 
called by the spirit but one whore, or one fornica- 
tionl So that look what worship hath been set up 
by a non-commissiohated man at the first, in that 
they did imitate Moses in his worship, and so after- 
wards did imitate the apostles worship, withoiit a 
commission from God. 

I say, that the first broachers, or imitators of 
Moses, and the apostles worship, with all the ad- 
herents thereunto, and the multitudes of p^o]!)1e 
that are deceived by them, who were the first 
broachers of this idolatrous worship set up by non- 
commissionated men, I say they are alh counted by 
the spirit but a whore, in that they and all people 
who do join in worship with them, they do commit 
it)rnication in their spirits with idols. So that who- 
ever doth worship false gods, by the instigation of 
tlie false prophet, or false priest; he doth comnlit 
fornication or whoredom with idols. So that thi$ is . 
to bis minded, that all opinions in worship that peo* 
pie are in, who have not a true commission from' God 
to be a minister, or preacher, he and they do all com- 
mit fornication with idols ; for every opinion in reli- 
gion that doth not worship the true God, they do com- 
mit fornication with idols; neither can they do other- 
wise, because their teachers are false ; like priests^ 
like people. 
Also this is to be observed by the reader, that the 

1 i 2 revelation 



252 A True Interpretation of, 

revelation of the spirit, it hath only relation to those 
people that do profess and confess the scriptures. 
So that John's Revelation hath relation to all those 
that confess the law of JMoses, and the prophets, 
and the gospel of Jesus, and the apostles, and not 
relating to the heathen, who never heard of the 
scriptures. So thait all those false W9i*shipers under 
the law of Moses, and all those false worshipers 
under the gospel ot Jesus, they are called by the 
spirit that great city Babylon, or mystery Babylon, 
or a scarlet whore. 

It is called mystery Babylon, in relation to the 
mystery of God, as aforesaid. Likewise it may be 
called mystery Babylon, in relation to that Babel 
that men would have built, that should have reached 
up to heaven after Noah's flood, in respect of the 
confusion there was in the building of it, so that it 
all came to utter confusion and destruction. So 
likewise there is such a confusion in all false worship 
and worshipers, that at the last that Babylon they 
have built with idols, thinking to reach in that super- 
stitious way up to heaven, but they shall be confused 
in their understandings, and in the true knowledge 
and worship of the true God ; so that they shall be 
utterly destroyed, both them and their Babel, that 
is their worship, with an eternal destruction. But this 
is to be minded, that the first mention of this tem- 
poral Babel, Gen. xi. 4. where the sons of Noah 
said. Go to^ Itt us build us a city, and a tower j whose top 
may reach unto heaven. And in verse 7. God con- 
sumed this tower by confounding their language. 

So likewise the first rise of this mystery Babylon, 

it 



The Whole Book of the Revelation, 253 

it was amongst the Jews. That is, when the Jews 
would worship other gods, besides that God which 
Moses did declare unto them, even the God of Abra- 
ham, Isaac, and Jacob, to wit, the God of Israel ; 
yet nevertheless those Jews who were the seed of the 
serpent, they would have other gods, as the A mo- 
rites and the heathen had. to go before them. 

Therefore thev would have a calf to be their God 
to woi-ship, as Exod. chap, xxxii. 1. This calf was 
the first false god the people of the Jews did wor- 
ship; though they murmured against God, and 
Moses many times before, yet they never fell to 
worship idols, as gods, before. So that this was the 
first beginning of the setting up, or the building of 
a false worship, in opposition to that tiiorship that 
Moses set up, which was but a little before. So that 
as soon as ever God did set up his worship by the 
hand of Moses, that the people might come to know 
the true God. 

" I say the spirit of reason, which is the devil in 
man, he doth J^et up his worship in like manner to 
worship gods of his own imagination, even the works 
of his own hands, even a calf; for this calf doth sig- 
nify all idols, or false worship M'hatsoevcr. i'\>r though 
the idols of men are many, and their forms of worship 
many, yet they all being false, not worshiping the 
true God, they do-but worship a calf instead of God^ 

And as these Jews who made this calf for a God, 
were the fii'st that began to build up a Djibel of 
false worship, this spirit of idolatry did run through 
the line of the seed of the serpent, until it got great 
power; for after Moses and Joshua were gone, the 

seed 



254 ^ True Interpretation of 

wed of the. serpent grew in great power, and did 

Sunish those thatwould not bow down to Baal. For 
»aa] signifies all false worship, or all false gods ; so 
that when the serpent's seed got power to set up his 
worship, as Moses had |>ower to set up the worship 
of God ; and as Moses did plague and punish those 
serpents for making that calf and worshiping it, or^ 
any other idols, in that many of them were destroyed 
by death, so hath the false worshipers served the 
prophets, and saints ever since, that would not bow 
down to thir false worship ; witness Jeroboam the 
son of Nebat, who made Israel to sin ; and Ahab, 
Manasses, with divers other wicked kings, and rulers, 
and head magistrates in the time of the law, who 
persecuted the prophets, and put them to death, for 
telling them of their forsaking of the worship of the 
law of Moses, and worshiping of idols. 

And the same spirit of reason, the devil, it con* 
tinued in that nation of the Jews until Christ came, 
according to that prophesy of Jacob, the scepter 
shall not depart from Judah until Shiloh come. So 
that there was a scepterof government that did re- 
main upon the people of the Jews though they had 
no Jews kings a long time before. So that a mat- 
ter of forty years after Christ's death, in the destruc-* 
tion of Jerusalem, the scepter did depart from Ju- 
dah. That is, from that nation of the Jews so that 
they are ever since a scattered people in many parts 
of the earth. So that the scepter, that is, the 
government is departed from them indeed, and the 
same spirit of persecution, and idolatry it doth run 
along in the seed of reason, the devil, in the Gentiles* 

So 



Th? IFhole Book of the Revelation. 255 

So that the Gentile kings and head magistrates have 
been given mightily to idolatry, imitating the M^or- 
ship of the gospel. And have persecuted and put to 
death many saints, for not bowing doM-n to that 
worship set up by these Gentile kings, or head ma- 
gistrates ever since the destruction of Jerusalem, 
even to this day- 

So that this is to be minded by the reader, that this 
mystery Babylon, or great city, or whore, who hath 
commitfed fornication with the kings of the earth. 
The meaning of the spirit is this, that all kincrs and 
head magistrates in the time of the law, and in the 
time of the gospel, who profess the scriptures even 
to the end of the world, that have, or shall set up a 
false worship, or idols, by their power, and cause the 
people to do the same, they may be said to commit 
fornication with idols. So that whoever doth wor- 
ship false gods, let it be in what form or manner it 
will, it is all counted by the spirit but spiritual 
fornication or whoredom. 

So that all false worshipers, or all that do worship 
idols, or false gods, from the greatest to the least, 
from the beginning of Moses's commision, to the 
beginning of the apostles commission, and to the end 
of them ; and not only so, but to the end of the world, 
even to the end of the commission of the spirit, even 
the seven churches of Europe. For all spiritual 
idolatrous worship is in them also, though they differ 
in several forms of worship one from another. Namely 
the Papist, Episcopacy, Presbyterian, Independent, 
Baptist, Ranter, and Quaker ; and other sects and 
opinions are involved in these seven, and avery one 

of 



256 A True Interpretation of 

of these seven are idolatrous, because none of them 
know the true God, therefore cannot worship him 
aright. 

So that by consequence it will follow, that they all 
commit fornication with idols ; for whoever worships 
a false god, he committeth spiritual fornication, 
which I am sure they all do. 

For neither the ministry of them, nor the people, 
do know the true God, nor the right devil, for if they 
did, then would they know what worship doth be- 
long unto the true God now in the^e latter days. 
So that all the false worshippers from the beginning 
of Aloses, to the end of the world, they make up but 
one great city Babylon, or one woman, or one 
scarlet whore, who hath made all nations drink of 
the wine of her fornication. 

That is, this spirit of reason in kings and head 
magistrates hath made all nations to worship idols 
and images for God ; so that they have become 
drunk with spiritual fornication, that the people 
have thii'sted after the blood of the saints, as well 
as those in authority. So that they are all become 
one city Babylon, which will be destroyed at the 
end of the world. 'J'his is that great mystery Ba- 
bylon, that great city that John dicl prophesy the 
downfall of in the sixteenth chapter. 

And in the seventeenth chapter he saw by feith 
the total downfall of this spiritual mystery Babylon, 
that great citj/ the mother of harlots ; that is, of spiri- 
tual idolatry, which is spiritual whoredom. So that 
there were many more harlots than one, yet they 
arc all counted by the spirit, but one whore, or 

harlot ; 



The Whole Book of the Revelation. 257 

harlot ; for that great city Babylon doth consist of 
nothing else but spiritual harlots. So that the reader 
may^ee what is meant by this spiritual Babylon^ 
and this great city, and what is meant by the woman, 
the great whore, and what is meant by her forni- 
cation : so that the reader njay the better under- 
stand the interpretation of the chapter that fol- 
io wet h< 

CHAP. LIX. 

TN chap. xvii. 1, there was one of the seven angels 
^ which had the seven vials, and talked with John 
by way of vision and revelation, saying unto himt 
Comt hither^ and I will shew unto thee the judgment 
of the great whore that sitteth upon many waters. 

Here it is clear that John did see by way of vi- 
sion and revelation, the downfall or judgment of 
this great spiritual whore, which I have shewed 
what is meant by it before. And as for her sitting 
upon many waters, the many waters where the whore 
sitteth, it signifies multitudes of people, nations, 
and tongues, as you may see verse 15« That is, 
the spirit of reason in the whore, > as aforesaid, 
should have such a spiritual power over the spirits 
of whole nations, and tongues, and multitudes of 
people, that she should cause them all to commit 
fornication with idols, or else they should be per- 
secuted or suffer death. So that whosoever would 
Bot commit fornication with her, or at her com- 
mand, they should drink of the wine of the wrath of 
of her fornication. That is, she would persecute 

Kk and 



258 A True Interpretation of 

and put them to death, for death is the wine of her 
^¥rath ; for the blood of the saints is ihat wine of her 
wrath, which is put into her golden cup that is in 
her hand, and she doth not only drink the blood of 
tiie saints that is in the golden cup herself, but she 
doth make the kings of the earth to drink it also. 

For in verse 2. \Y\ih whom the kings of the earth 
have committed fornication, and the inhabitants of the 
earth have been made drank of the wine of her forni- 
cation. That is, the kings of the earth have com- 
mitted fornication with her, in that they have been 
persuaded by her, and joined with her to worship 
idols. For except the kings of the earth, who are 
the temporal power, do join with her spiritual power, 
she could do nothing. So that the kings of the earth 
committing fornication with her, that is, to worship 
idols wilh her ; so they came to commit fornication 
with her; that is, the kings and head magistrates 
do uphold that spiritual power the whore hath, and 
do help to make the people to drink of the wine of 
her fornication ; so that the inhabitants of the earth 
have been made drunk with the w^ine of her forni- 
cation. That is, the inhabitants of the earth, what 
with command from the spiritual power of the whore, 
and what with command from the temporal power 
of the kings of the earth, the inhabitants of the earth 
are forced to commit fornication with idols also; 
so that they are made to drink the wine of fornica- 
tion with her; that is, look what comfort or satis- 
faction can be found in worshiping of idols, thejr 
shall drink it with her. But the wrath of her forni- 
cation, none shall drink that but the saints^ beoange 

the/ 



The Whole Book of the Revelation. 3559, 

they will not commit fornication with her; that is 
to say, not worship idols at her command. 

Verse 3. So he carried me away in the spirit into the 
wilderness and I saw a woman sit upon a scarlet coloured 
beast J full of names of blasphemy^ having seven heads, 
and ten horns. _ As for the wilderness, I shall say no- 
thing as to that, because I have opened what it is in 
the interpretation of the eleventh of the Revelation. 
But this woman who doth sit upon a scarlet colour- 
ed beast, the woman is the same9 as I said before^ 
that great city Babylon. And the scarlet coloured 
beast, it doth signify all kings and head magistr0.test 
who have submitted unto the false suggestions of 
learned men, who have pretended tp be prophets, 
and priests, and ministers of God,' without a com- 
mission from God; and so by the advice of these 
false prophets, priests, and ministers, kings, and head 
magistrates have set up images or forn^s of worship, 
and have made laws for all people to obey ih point 
of worship, as well as in point of civil or temporal 
affairs. Also they have made these persons afore- 
said to have the charge to see the people worship 
according to Hiat law ; and have given them a spi- 
ritual power to punish all those that will not worship 
accord i ngly. ^ 

This hath been the practice of all kings and head 
magistrates, I mean all evil kings and head magis- 
trates, ever since the first idolatrous practices were 
used under Moses's commission ; and so a successive 
idolatrous power did follow, even amongst the pro- 
fessors of the God of Israel ; and it was practised 
hy many wicked kings and head magistrates, and 

K k 2 falsft 



26o A True Interpretation of 

false priests, nnd false prophets, which did cause 
many true prophets, and righteous men to be per- 
secuted and put to death, for not givining way to their 
false worship. • 

And so since the apostles commission, the same 
thing hath been acted by kings and priests, and so it 
will be to the end of the world. So that all evil kings 
and evil head magistrates, are counted by the spirit, 
but one scarlet coloured beast for the spiritual 
whorCj the woman, to sit upon. She may be said to 
sit upon the beast, because she sits upon his power, 
for kings in all ages have been subject to the spiri- 
tual power, though it hath been never so false ; for 
we see by experience that all those that go upon a 
spiritual account, if he be but a minister of the gos- 
pel, so called, yet he sits upon the magistrate. For 
where is there a magistrate in a parish as a deputy, 
or such like, but the minister sits upon him ? So that 
one can do nothing as to matter of warship without 
the other. So that the idolatrous woman, who is 
the chief, may well be said to sit upon a scarlet co- 
loured beast, which beast signifies all kings and head 
magistrates, who give themselves up to be guided in 
matter of worship by non-commissionated men, who 
pretend a spiritual power, to be prophets, priests, or 
ministers of the gospel, or of the law, without acom- 
mision from God. 

But this beast here spoken of by John, it doth 
chiefly relate to those beasts that did succeed after 
the destruction of Jerusalem, which was a matter of 
four years after Christ's death, in relation to those 

ten 



The Whole Book of the Revelation. 261 

ten persecutions, which did last a matter of three 
hundred years. So that all those beasts that per- 
secuted the saints in that time they are called by the 
spirit a scarlet coloured beast. He may be called a 
scarlet coloured beast, in regard he had assisted the 
voman with his temporal power, to persecute and 
shed the blood of saints ; so that the sins of his soul, 
they- were as red as scarlet Mith the blood of the 
saints, and in this sense he is called a scarlet colour- 
ed beast, and not only so, but full of names of bias* 
phemy, having seven heads, and ten horns. 

The meaning is this, so many heads, so many 
names of blasphemy ; that is, there were seven kings 
that came out of his loins, as I shewed before and 
all these seven head, or beasts, they persecuted and 
shed the blood of saints, and blasphemed God that 
had power over plagues. So that they all blas- 
phemed God, and shed the blood of the saints, for 
not worshiping their images ; and in this regard 
he may be called a scarlet "coloured beast, full of 
names of blasphemy ; for their souls were all made 
red as. scarlet with the blood of saints, and they all 
blasphemed alike, and the woman sate upon them- 
all alike, so that they are all called by the spirit, 
but one scarlet coloured beast. 

CHAP. LX. 

, TTERSE 4. And the woman was arrayed in purpk^ 

^ and scarlet colour ^ and decked with goldj and 

precious stoties and pearlsy having a golden cup in 

her 



« 

262 A True Interpretation of 

hti'' hand^ full of abominations and Jilthiness of htr . 
fornication. 

This woman is the same afore-mentioned, and as. 
for her being arrayed in purple, and scarlet colour ; 
the purple signifies the civil outside appearance, and . 
rich array. That is, she was arrayed with such out- 
side language and gestures, and ornaments concern- 
ing the worshiping of Idols, that it was a garn:\ent 
of purple unto her, which made the kings and peo-. 
pie all to bow down to her, and glad they were that 
they might drink of that golden cup in her hand,, 
which cup was full of abomination. 

And as for the scarlet eolour she was decked with, 
that is within her ; that is, her soul was made as red 
as scarlet, with the blood of the saints, as the beast 
aforesaid. 

And as for the precious stones and pearls she was 
decked with, that signifies that good esteem the 
beast and the people had of her superstitious wor- 
ship, thinking in themselves that she was precious in 
the eyes of the Lord, or as a pearl, or jewel in the 
sight of God, and that she did God good service to 
kill his saints, that would not bow down and worship 
so holy a service as was required by her. 

And as for the golden cup in her hand, the cup 
signifies the form and manner of worship, which she 
doth prescribe to the beast, and the people, to false 
gods; and that which this golden cupin herhandisfuU 
with, it is the superstitious idolatrous worship, that 
the beast and people must drink of; that is, they 
must do as she hath prescribed in matter of worship, 

and 



The Whole Book of the Revelation. 263 

and so they come to drink out of the golden cup in' 
her hand, and so they take a full draught of her spiri- 
tual abominations and filthiness of her fornications 
with idols, and in the blood of the saints^ 

Verse 5. And upon her head was a name written j 
mystery Babylon the greats the mother of harlots^ and 
abominations of the earth. There need not to be any 
interpretation upon this verse, for I have shewed 
what is meant by Babylon before^ and what is meant 
by the mother of harlots ; so that I shall pass by 
this verse 5. and proceed to verse 6. 

Verse 6. ^nd I saw the woman drunken with the 
blood of the saints^ and with the blood of the martyrs 
of Jesus^ and z&hen I saw her^ I wond&ed with great 
admiration. Here John saw in his vision the woman 
drunken with the blood of the saints, and martyrs of 
Jesus. That is, mystery Babylon, or city Babylon, 
which is compared to a woman, that is, all persecu* 
ting spirits in point of worship are compared to a wo- 
man; for they ^have all drank the blood of saints and 
martyrs, so that John did see in his vision, that they 
were all drunken with the blood of saints, even as men 
are drunken with wine. So that John did wonder 
with great admiration, to see that God should have 
so much patience, as to stay so long before he did 
pour out his judgments upon this woman, who bad 
made her$elf drunken with the blood of the saints, 
and martyrs of Jesus. 

But in verse 7* The angel said unto John^ where-- 

fore didst thou marvel ? I will tell thee the mystery of 

the woman, and of the beast that carrieth her, which 

hath the seven heads, and ten horns. As if he should 

/ " say. 



264 A True Interpretation of 

say, when thou feest the judgment of the woman, 
find of the beast that I will bring upon them* thou 
wilt then marvel no more at their being drunken 
with the blood of the saints, and martyrs of Jesus. 

CHAP. LXL 

TN verse 8, the angel doth explain, unto John's 
^ understanding,, what the beast is that doth carry 
the woman, as he did the woman in the seventh 
vei*se ; but the explanation of the angel, it is as 
dark to the reason of man, as the vision itself; 
for who can understand what is meant by these 
words, verse &^ The beast that thou sawest^ wasj and 
is not, and shall ascend out of the bottomless pit^ and 
go into perdition^ and they that dwell upon the earth 
shall wonder^ whose names are not written in the book of 
life f from the foundation of the worlds when they behold 
the beast ^ that waSj and is not^ and yet is. 

Yet by the revelation of the spirit of faith, I shall 
open the meaning of John's words. -The reader 
may remember that I gave a touch of it in the in- 
terpretation of the thirteenth chapter, where I have 
shewed the difference between the dragon's seven 
heads, and ten horns, and the beast's seven heads^ 
ftnd ten horns. The meaning is this, the dragon's 
seven heads did signify seven kings besides himself. 
And the beast that the dragon did give his seat, 
power, and authority unto, who had seven heads^ 
and ten horns, I declare his own head was one of 
the seven, and the fii*st head of the seven, that did 
exercise the power of. the dragon. So that thi| 

dra|roA 




The Whole Book of the Revelation, 265 

dragon Herod that persecuted the woman, he is thai 
beast that was, and is not. That is, he was alive in 
his own person, when he would have slain Christ 
with the young children, but seeing he was prevented 
in that, and could not devour the young child Jesus^ 
he persecuted the woman, and the remnant of her 
seed. That is, all true believers in that child Jesus, 
they were the remnant of her seed ; but the earth 
helped the woman, and swallowed up the flood.. 
That is, the young children that were slain by the 
dragon's command, are called by the spirit, the 
eartli, and their deaths did swallow up the flood of 
persecution, that came out of the dragon's mouth. 
And this is the beast tjbat was, and is not ; that isg 
he is dead, and the other beast that had seven beads, 
and ten horns, he is that scarlet coloured beast that 
the woman doth sit upon. That is, all the seven 
heads that this beast had, his own being one, they 
did exercise the power of the dragon in persecuting 
the saints, which was the remnant of the seed of the 
woman, whom the dragon did persecute. Now this 
is to be minded by'the reader, that the spirit of the 
dragon, it did remain in the seed of reason, that was 
in those seven heads, or seven beasts, though the 
dragon whicl^ is the eighth^ was dead, as to his out- 
ward appearance. Neither did that visible body of 
the dragon appear any more, but that spirit of his 
seed, it was in his son's seed ; so that the same spirit 
of the dragon it did run through the seed of rea* 
son, through the line of those seven beasts, and did 
cause them to persecute, and shed the blood of the 
saints as he did, and would have done. This was 

LI chiefly 




264 A True Interpretation of 

say, when thou feest the judgment of the woman, 
;ind of the beast tirat I will bring upon them, thou 
wilt then marvel no more at their being drunken 
with the blood of the saints, and martyrs of Jesus. 

CHAP. LXL 

TN verse 8, the angel doth explain, unto John's 
^ understanding,, what the beast is that doth carry 
the woman, as he did the woman in the seventh 
vei'se ; but the explanation of the angel, it is as 
dark to the reason of man, as the vision itself; 
for who can understand what is meant by these 
words, verse &^ The beast that thou sawest^ wa$j and 
is not, and shall ascend out of the bottomless pit^ and 
go into pn'ditiony and they that dwell upon the earth 
shall wonder^ whose names are not written in the book of 
life^froin the foundation of the worlds when they behold 
the beast ^ that wasj and is not^ and yet is. 

Yet by the revelation of the spirit of faith, I shall 
open the meaning of John's words. -The reader 
may remember that I gave a touch of it in the in- 
terpretation of the thirteenth chapter, where I have 
shewed the difference between the dragon's seven 
heads, and ten horns, and the beast's seven heads, 
and ten horns. The meaning is this, the dragon s 
seven heads did signify seven kings besides himself. 
And the beast that the dragon did give his seat, 
power, and authority unto, who had seven heads, 
and ten horns, I declare his own head was one of 
the seven, and the first head of the seven, that did 
exercise the power of. the dragon. So that thi| 

dragoA 



The Whole Book of the Revelation* 265 

dragon HerocLthat persecuted the woman, he is thai 
beast that was, and is not. That is, he was alive in 
his own person, when he would have slain Christ 
with the young children, but seeing he was prevented 
in that, and could not devour the young child Jesus^ 
he persecuted the woman, and the remnant of her 
seed. That is, all true believers in that child Jesus, 
they were the remnant of her seed ; but the earth 
helped the woman, and swallowed up the flood.. 
That is, the young children that were slain by the 
dragon's command, are called by the spirit, the 
earth, and their deaths did swallow up the flood of 
persecution, that came out of the dragon's mouth. 
And this is the beast tjbat was, and is not ; that isg 
he is dead, and the other beast that had seven heads, 
and ten horns, he is that scarlet coloured beast that 
.the woman doth sit upon. That is, all the seven 
heads that this beast had, his own bejng one, they 
did exercise the power of the dragon in persecuting 
the saints, which was the remnant of the seed of the 
woman, whom the dragon did persecute. Now this 
is to be minded by'the reader, that the spirit of the 
dragon, it did remain in the seed of reason, that was 
in those seven heads, or seven beasts, though the 
dragon whicl^ is the eighth^ was dead, as to his out- 
ward appearance. Neither did that visible body of 
the dragon appear any more, but that spirit of his 
seed, it was in his son's seed ; so that the same spirit 
of the dragon it did run through the seed of rea* 
son, through the line of those seven beasts, and did 
cause them to persecute, and shed the blood of the 
saints as he did, and would have done. This was 

LI chiefly 



466 A True Interpretation of 

cliiefly with relation to those ten persecutions in thcf 
time of the apostles commission. 

And as for the beast that was, and is not, and shall 
ascend out of the bottomless pit, and go into per- 
dition. 'Hie meaning is this, that the same spirit of 
reason, that was in the dragon, who was that beast 
that was, and is not. 

1 say the same spirit of persecution shall ascend 
out of the bottomlesspit of the imagination of reason; 
that is, in the other beast that succeeded the dragon ; 
for all wicked beasts were, and are guided by one 
spirit, even the spirit of the devil, which devil is no 
other but the spirit of reason in man ; and the 
imagination that floweth from this spirit of reason, 
it is that bottomless pit ; so that this beast that did 
ascend out of the bottomless pit, it was no other 
but the spirit of reason that did ascend out of the 
hearts of those seven beasts aforesaid ; which caused 
them to exercise the power of the dragon, in per- 
secuting and shedding the blood of the saints, and 
so at the end of the world they go into perdition. 
For this is to be minded, that when a wicked man 
doth go into perdition^ he doth never return againt 
because it is an eternal perdition. 

This is to be minded also, that the bottomless pit 
is one thing, and perdition is another ; for almost 
all men are in the bottomless pit of their own imagi* 
nations, only those that know truth ; yet men^s spi* 
rits of reason may ascend out of the bottomless pit 
of their vain imaginations, and come to know truths 
but after the spirit of a man goeth into perdition^ 
there is no possibility ever to. ascend out of that,, 
because it is eternal. Again 



Ik 



The Whole Book of the ReveliHion. 267 

Again it is said, And they that dwell on the earth 
shall wonder^ whose names were tioi zvritten in the hook 
of lifej from the foundation of the worlds when they 
behold the beast that was^ and is notj and yet is. That 
is, the ignorant and idolatrous people on the earth' 
shall wonder, when they behold the spirit of the 
dragon acting itself forth in idolatry and persecu- 
tion, for not worshiping his image, as the dragon 
did ; so that it did seem to ignorant people to be 
the same beast, and that the dragon-beast was risen 
again, which made them to wonder to behold that 
beast that was, and is not, and yet is ; when as it 
iras no other but the dragon's spirit, in the seed 
which acted itself forth in the person of another 
foeast, much like unto the dragon, or beast that 
was not. 

So that those ignorant people that dwell on the 
earth, they look upon spirits going out of the body, 
and assuming other bodies ; but there is no such 
thing. But most people on the earth then, and at 
this day, do believe such things, which doth cause 
-their vain imaginations to wonder, taking one thing 
for another. But the elect seed, whose names are 
written in the book of life, from the foundation of 
the world, these I say never do wonder at any such 
thing ; for they know that spirits cannot slip out of 
the bodies, and assume other bodies, but that spirit 
must die with the body. Only there is a spirit re- 
maineth in the seed, that is in another, that may 
act crueltie^likc his, or worse, but not in the same 
person ; so was it with this beast, that was, and is 
not, and yet is, and so forth. 
. L 1 2 CHAP. 



268 A True Interpretation of 



CHAP. LXII. 

"irERSE 9- And here is the mind which hath wis-- 
^ dom^ the seven heads are seven mountains^ on 
which the woman sitteth. 

This verse is a beginning of the interpretation of 
John's vision, and of the beast, and of the woman, 
and so the interpretation goeth to the end of the 
chapter. For this must be minded, that John sair 
these things by vision and revelation, when he was 
in the isle of Patmos, a banished man, before these 
things M'ere acted upon this earth, which maketh 
his writings the more hard to understand, and much 
more hard to interpret So that it must needs be 
true wisdom to know the mind of the spirit in these 
mystical sayings of his. Yet the revelation of faith 
bath understood, and given the interpretation of 
most of the chief things of concernment in the book 
of John's Revelation. 

These seven heads are called by the spirit seven 
mountains, on which the woman sitteth. I'hese 
seven mountains are those seven beasts spoken of 
before, though called here seven mountains. And 
as for the woman, I have shewed what is meant by 
it before, to wit, all spiritual power in relation to 
the worshiping of false gods, it being set up by non- 
commissionated men, and all false worshipers they' 
are called by the spirit a woman, or the great city 
Babylon. 

So that those chief men who have set up forms of 
worship without a commission from God, they are 

called 



/ 



Tbi IFhoU Book of the Hevetation. 269 

called the woman that sitteth on seven mountains. 
She may be said to sit upon them, because her spi- 
ritual, idolatrous power is above their temporal 
power. For, as I said before, the temporal magis- 
trate is commonly subject to the priest, especially in 
matters of religion, so that in this regard the woman 
may be said to sit upon seven mountains ; for she 
had power over all these seven beasts, to cause them 
to commit spiritual fornication, and spiritual whore- 
dom with her in worshiping of false gods, and in 
shedding the blood of saints. 

Verse 10. And there are seven kingSjJive are fallen^ 
end one is, and the other is not yet come^ and when he 
Cometh, he must continue a short space. The meaning 
is this, that John saw in his vision, that five of these 
•even persecuting beasts were fallen. And he, that 
one, is in present being in the time of the apostles 
commissicn, and that was the sixth. 

And the other that was not yet come, he was to 
come after the commission of the apostles was extir- 
pated out of the world, and when he is come he shall 
continue a short space* That is, he shall not con- 
tinue to the end of the world, for no man knoweth 
what the spirit doth mean by a short space 'i but the 
spirit of the beast that was, and is not, and he shall 
continue to the end of the world, as in verse 11, 
and the beast that was, and is not, even he is the eighth, 
and is of the seven, and goeth into perdition, I'he 
meaning is thift, that the spirit of the dragon Herod, 
the beast who is the eighth, though of the seven 
wicked beasts, because they all acted by his wicked 
jipif it of reason, the devil. 

So 



270 -^ Irue Interpret dtion of 

So that the spirit of the dragorit it shall run 
through the loins of all persecuting kings and head 
magistrc^tes, even to the end of the ivorld. I lath 
not the spirit of persecution run through the loins of 
many Papist kings, by the power of the Popes spi- 
ritual fornication, since the worship of the gospel 
was set up by him all over Europe ? 

Hath not the spirit of spiritual fornication to wor« 
ship false gods, run through the loins of the Papists^ 
Protestant, presbytery, Independent, Baptist, Ran- 
ter and Quaker, all over Europe, or as we call it 
Christendom ? 

So that this spiritual fornication all opinions do 
commit with idols, or in worshiping of false gods. 
So that they all make up but one woman, or one 
whore, who commiteth spiritual fornication, or one 

freat city Babylon. So likewise there hath many 
^apist kings, since the Pope had this spiritual power, 
that have been guilty of shedding the blood of mar- 
tyrs, more than can M-ell be numbered. Neither 
can all protestant kings be excused in this point, 
nor Presbyter}', neither would the other four be 
excusable, if they Mere in power. 

So that the spirit of the dragon it doth, and hath 
. run through the loins of all these beasts that have 
been since the Roman Catholic religion was set up>. 
So that all the persecution that hath been for con- 
science sake, all the blood that hath been shed for 
.religion sake, it hath been acted from tlic spirit of 
the M'hore aforesaid, in the priests, and from the 
spirit of the dragon in the head magistrate, who are 
called beasts. And this ^spirit hath reigned, and 

doth 



The Whole Book of the Revelation, 271 

I m 

doth reign in the head magistrate ever since the 
Roman Catholic religion \ras set up, as aforesaid, 
and shall continue to the end of the M^orld ; they all 
being counted by the spirit but one beast, because 
they are all guided by one spirit of persecution and 
bloodshed, for religion sake. So that I declare, 
that this is the beast that was, and is not, even he 
is the eighth, and is of the seventh ; that is his spirit 
runs through the seed of the seventh, and so it doth 
run through the bodies of these that are the eighth. 
So that this spirit of the dragon, which is reason* 
the devil, who hath persecuted, and shed the blood 
of saints and martyrs of Jesus, for not worshiping 
false gods, that they may all go into perdition to-?* 
gether, that is into eternal damnation. 

CHAP. LXIir. 

TT^ERSE 12. Afid the ten horns which thou sawest^ 
^ are fen kings, which have received no kingdom as 
yet J hut receive power as kings one hour with the beast. 
These ten kings were inferior to the beasts and 
were under his dominions ; for the beast was as it 
Were an emperor, who had many kings under him. 
And these ten kings lived in kingdoms, but were 
not so established as that they could keep them 
against the beast's will, yet nevertheless if they 
would be obedient unto the beast and execute his 
will, he would give them power as kings one hour 
with himself, that was until they had extirpated the 
name of Jesus out of the world. And that power 
thev received of the beast, it was to persecute and 

kill 



374 A Trut Interpretation of 

that purpose. And the Lamb being their king and 
captain, the saints shall certainly overcome their 
persecutors, and in this sense the Lamb shall over* 
pome them. 



CHAP. LXIV. 



V 



ERSE 15. And he saith unto me, the waters which 
thou sawest^ where the whore sitttth^ are people^ 
and multitudes^ and nations^ and tongues. 

I have opened this verse before, so that I need 
not speak any thing more of it here, but I shall 
pass by this, and go to verse l6. 

Verse 16. And the ten horns thou sawest upon the 
heast^ these shall hate the whore^ and shall make her 
desolate and nakedj and shall eat her fleshy and bum 
her withjire. 

These ten horns are those ten kings aforesaid, 
they received power before from the beast to per- 
secute the saints, and to make war with the Lamb ; 
and now they receive power from God to hate the 
whore, and to fight against her spiritual power, as 
you may see in verse 1?. For God hath put it into 
their hearts^ to fulfil his will. Yet I would have the 
reader to mind, that these ten horns, or ten kings, 
do imply all wicked kings who are subordinate, or 
under the beast. For all wicked beasts are included 
in this one beast, and all idolatrous spiritual power 
is included in this one whore, or city Babylon. So 
that God will put it into the hearts of wicked kings, 
to put down the spiritual power of idolatry. 

So that the Fifth-monarchy-men are mightily 
mistaken, thinking in themselves that those kings, 

or 



The If^hoU Bfiok of tU Rttitlatitn. 275 

s 

of great persons that shall pull d<ywn the Pope's spi'' 
ritual power, or any other spiritual pdnitt^ that hath 
near affinity with the Popish worship, I say they 
are ^uch mistaken. For God will ptft it into the 
hearts of wicked, reprobate Aien, to do his will} 
they shall hate the whore, and make her desolate 
and naked ; that is, they shall smite her flesh with 
a sword of steel, and burn her with fire ; that is, 
they shall utterly destroy her. 

For burning with fire signifies utter destruction ; 
and eating her flesh, it signifies the being well 
pleased in their minds, so that their minds doth 
feed upon the destruction of her ; and in this sehie 
they may be said to eat her flesh. Only this I do 
confess, that the Pope is that whore that must be 
made desolate ; for the same spirit of fornication 
concerning spiritual matters, or worshiping of idols, 
is in the Pope and others, as there was in other 
whores, who profess the same spiritual power as the 
Pope doth. For one spirit of idolatry hath ruri 
through the line of them all in all ages, and i\\t 
Pope succeeding after the ten pei'secutions, he is 
Called by the spirit a whore, and the last whore. 

And doth not she by her spiritual power sit upon 
many waters? which waters do signify multitudes 
of people, nations, and tongues ; doth not she by 
her spiritual power and temporal both> sit a!most 
upon all Europe ? Dolh not she sit upon almost 
all the beasts, that is, the kings of Europe? So 
that when this whore is made desolate, the world 
will be at an end. Only this I would have the 
Fifth-monarchy-men to mind, that they must be 

M m 2 . wickedf 



276 A True Interpretation of 

wicked, reprobate men that do make her desolate ; 
for all that fight with carnal weapons, that is a sword 
and gun, they are wicked, though God doth put it 
into their hearts to do his will, for one wicked man 
shall destroy another with carnal weapons. 

For these ten horns which signify all wicked kings, 
when they have made the whore desolate, they shall 
give their kingdoms unto the beast, until the words 
.of God shall be fulfilled. That is, these conquerors 
over the whore, shall give their kingdoms unto the 
beast, who gave them commission and power at the 
first, to persecute and kill the saints. So that they 
take no notice that God did put it into thgir hearts 
to do his will upon the whore, but they attribute all 
the power and glory of it to tlie beast, looking more 
upon his commission and authority that he gave 
them, to destroy the saints, and by the same autho- 
rity they think they do make the whore desolate, 
not minding God's putting it into their hearts; 
therefore it is they give their kipgdom unto the 
beast, until the words of God shall be fulfilled. 
That is, they shall give their kingdoms unto the 
beast, until the end of the world ; when God shall 
make a. final end ; that is, an eternal destruction 
of the beast, and of the whore, and of these ten 
horns, that gave their kingdoms unto the beast, 
then will the words of God be fulfilled. 

CHAP. LXV. 

TTERSE 18, and the last verse of this chapter, 
^ And the woman which thou sawest^ is that great 
city, which reigneth over the kings of the earth. 

I havft 



The Whole Book of the Revtlation. 277 

I have spoken of these things in this verse, in 
divers places before, so that I need not say any 
more of it ; only this I would have the reader to 
mind, that all this seventeenth chapter, the things 
contained in it, it was shewed unto John by way of 
vision. And wha.t judgment should befal in the 
end, to all those that were concerned in those 
matters of spiritual and temporal power here upon 
this eartti, this was shewed him in a vision from the 
first verse to the ninth verse ; and from the ninth 
verse to the end of the chapter, it is an interpreta- 
tion to John's understanding of the things he saw in 
his vision. 

And though John did understand the interpreta- 
tion thereof, few of none else since that time that 
could interpret John's vision, or understand them 
either. Nay, none but he that liath a commission 
from God can do it, so that there is great need of 
the interpretation of these mystical sayings in this 
chapter, smd in the whole book of the Revelation 
of John, unto the seed of faith. 

But by the seed of reason, wise, and learned meny 
perhaps it will be counted but as dreams, and 
fancies of niy own brain, though they themselves 
do pot know how to interpret one verse in the whole 
book truly. But I shall let ihem pass, and advise the 
seed of faith, especially those that understand the 
doctrine of the true God, and the right devil, to 
mind the interpretation of this chapter, and all the 
rest, and they will see how one thing depends upon 
another ; so that great satisfaction may be found, 
fis to their eternal salvatiop. 

CHAP. 



I 

2'fS A True Interpretation of 



CHAP, LXVI. 

/^HAP. xviif. it doth contain a prophesy of the 
^^ utter downfal and destruction of the spiritual 
Babylon, who hath shed the blood of prophets, 
apostles, and saints, for worshiping the true God, 
and not worshiping her idols ; even as the temporal 
Babylon was utterly destroyed, for her cruelties to ' 
Judah and Jerusalem, as you may see Isaiah xlvii. 
(), and Jer. xxv. 13. So that there was a perpetual 
destruction upon the temporal city Babykm, when 
the seventy years were expired, for their cruelties 
to the Jews, 

So likewise when the time appointed of God is 
expired, there will be a perpetual downfal and de- 
struction of this city, spiritual Babylon, for her 
cruelties to prophets, apostles, and saints, about 
worship. 

In verse 1, of this chapter, John saw another an^el 
come down from heaven^ having great power ^ so that 
the earth was lighted with his glory. And in verse 2. 
His message was to cry mightily with a strong voice^ 
iayingj Babylon the great isfalleti^ is fallen. She may 
well be called Babylon the great, because this Ba- 
bylon is a spiritual Babylon, and of a longer stand- 
ing than the other Babylon ; for this spiritual Babj'- 
Ion hath had a being ever since Moses and Joshua 
were taken oiit of this world, ever since false worship 
hath been set up by man, and learned men have had' 
power given them from the civil magistrate, to set up 
forms of worship. So that it is become the greatest 

City 



The ff^hole Book of the Revelation. 279 

city in the worlds aud will remain to the end of time 
before it be utterly destroyed. 

Neither was there found in the destruction of the 
temporal Babylon/ any blood of prophets, apostles, 
or niartyi*s of Jesus, as there will in this spiritual 
Babylon; for though the temporal Babylon was 
^crueU it was upon a temporal account ; neither was 
their cruelly to last but a matter of threescore and 
t«n years ; but the cruelties of tl?is spiritual Baby- 
lon, it hath been upon a spiritual account. And 
these cruelties have been acted by her these many 
thousand years ; so that ail the blood that hath been 
shed upon a spiritual account, from the creation to 
the end of time, may be brought upon this great 
city spiritual Babylon, because she is become an 
habitation of devils, and a hold of every foul spirit, 
and a cage of every unclean and hateful bird. 

It may well be said she is a habitation of devils, 
for none but devils will execute her commands, and 
such people that are of the worst sort of devils, even 
unclean spirits, or like hateful birds. So thather 
power and authority, it is as a cage to shelter these 
devils, and unclean spirits, and hateful birds ; for 
this IS to be minded by the reader, that these devils 
are men, the unclean spirits are men, and the «hate« 
ful birds are men, and those wicked men wl\o are 
employed in the whore's service, to punish all tbose 
that will not worship her idols, or false worship. So 
that she is become a cage for all wicked spirite^i 
people to shroud themselves under, as may be seen 
in verse 3. For all nations have drank of the wine of 
the wrath of her fornication^ and the kings of the earth 

have 



28o A True Interpretation of 

have commited fornication with her. That is, by her 
spiritual power she hath sent forth these devils, un^ 
clean spirits, and hateful birds, with commission 
from her to all nations to drink the wine of the wrath 
of her fornication ; that is, if the nations would not 
commit foniication with idols willingly; that is, 
worship according to her command ; for her idola^ 
trous worship, the pleasure she receives in iti is called 
the wine ot her forniciition. But if people will 
not obey to worship, as is required by these unclean 
spirits, and hateful birds, then they must drink of 
the wrath of her fornication,- perhaps excommuni- 
cation, or death itself. 

For though she hath a golden cup in her hand, 
full of wine, yet if people will not drink with her 
freely and willingly, she will put poison, that is, her 
wrath into the wipe, and make them drink whether 
they will or no. So that they must either drink her 
wine without wrath, or the wine of her fornication, 
and her wrath together. 

Oh ! how many millions of people have drank her 
wine alone, and many thousands have drank her 
wine and wrath togetlier? And that which is more 
than this, the kings of the earth have committed for- 
nication with her. That is, ' the kings of the earth 
have committed fornication with her, in that they 
have worshiped false gods, by the instigation of the 
whore, she making tnem believe that that is the 
way to. save their souls. So that she hath deceived 
the kings of the earth, and all nations, either by their 
commi ting fornication with her, or else by spiritual 
drinkins the wine of the wrath of her fornication. 

So 



The IFhoIe Book of tht Revelation, 281 

fornication. So that the kings of the earth are in a 
worse condition than the other, because they com- 
mitted fornication with her ; that is, they were ac- 
cessary to the setting up of all false worship, and in 
the council with her. So that the nations that did 
drink the wine of the wrath of her fornication, they 
did but obey her command, and so committed for- 
nication with idols from a law, and a command. 
But it Was otherways with the kings of the earth ; 
but however^ she, and all those that have committed 
fornication with her, either by consulting with her, 
or by obeying her commands^ when she is destroyed 
with an eternal destiuction, so will all these that 
have committed fornication with her, be where she 
is to eternity. 

CHAP. LXVIl. 

THEREFORE in verse 4. John heard another 
voice from heaven j sayings Come out of her my 
peophj that you he not partakers of her sins^ and that 
you receive not of her plagues. 

How should God's people come out of her? The 
spirit doth not mean that they should come out of 
the world, for she doth deceive all nations, and her 
>ower is every where, where God's people do dwelK 
lo that there is no going out from her power, ex- 
cept they go among the Heathen. But the meanixig 
of tKe spirit is this, that God's people should come 
from their idolatrous worship and practice. So that 
you may not commit fornication with idols, that you 
may not be partakers with them of their sins, and 

N n 80 



282 A True Interpretation of 

so you shall receive none of her plagues. For in 
verse 5. Her sins have reached up to heavenj and 
God hath remembered her iniquities. So that now she 
must be rewarded as she rewarded the saints, as in 
verse 6, Reward her even as she rewarded you^ and 
double unto her double^ according to her works^ in the 
cup which she hath filled, Jill to her double. That is, 
as she hath drank the blood of prophets, the blood 
of apostles, the blood of saints and martyrs of Jesus, 
now she must have her own blood to drink. And 
not only so, but her cup must be filled up double; 
that is, she shall drink the torments of her own soul 
eternally ; as soon as one torment is suffered, the 
cup of her soul shall be filled up again with another 
torment; so that her cup shall be always full of 
torment for her to drink eternally. And thus will 
her cup be filled double and double again ; for 
though God hath suffered his servants, the prophets, 
and apostles, and saints, to have their blood poured 
out and drank by this whore and the beast, the 
time will come that he will avenge their blood upon 
these two, and all their adherents, and give them 
their own blood double to drink. So that their cup 
shall be so full of the wine of God's wrath, that they 
shall be drinking of it to eternity. 

As for verse 7? there is little matter of concern- 
ment, so I shall pass it by, and speak a little of 
verse 8, where it is said. Therefore shall her plagues 
come in one dat/j death, and mournings and famine^ 
and she shall be utterly burnt with fire, for strong is 
the Lord God, who judgeth her. This eighth verse 
doth determine a total and final destruction of the 

' spiritual 



The Whole Book of the Revelation. 283 

spiritual whore, or city Babylon, and that her 
plagues shall come in one clay death and mourning. 
That is the first death, which is a natural death, it 
shall enter into a second death, and cause much 
mourning, because it is a living dcalh, and a dying 
life ; else there would be no mourning in death ; 
and as for the famine she shall suffer, the meaning 
is this ; that there shall be such a famine, or want 
of peace in her soul in the second death, that no 
motion, or thought of peace, or deliverance, shall 
arise in her soul to give any hope, so that there will 
be a famine of peace indeed, for she will be utterly 
burnt with fire ; it will be a fire indeed, for the fire 
of God's wrath will burn eternally, and never be 
quenched, besides the destruction of the glory of 
this world. 

So that the reader may see, what will be the end 
of this spiritual mystery Babylon, wilh the beast 
and all false worshipers ; which thing hath been 
prophesied of ever since Moses, he being the first 
commissionated prophet, and I being one of the 
last, God hath given me understanding to interpret 
the Revelation of John the Evangelist, even till 1 
have found out a period of the destruction of that 
great city Babylon ; which destruction and utter 
downfal is concluded by John's Revelation, in chap, 
xviii 8, so that I shall patiently wait the time when 
God will make it visibly appear; yet by faith 1 do 
know it will tertainly be so, even as all prophets 
and apostles have done before me. 

N n 2 CHAP. 



284 ^ True Interpretation, of 

CHAP. LXVIII. 

FROIM verse 8, to verse 20, it is only a relation of 
the astonishment in the niinds of men, who were 
merchants, and had trading at sea, who were made 
rich by trading with idolatrous people. For the 
kings of the earth, who have commited fornication 
with her, and lived deliciously with hcV, tliey shall 
bewail and lament her, M'hen they see tlie smoke of 
her burning. They may well lament for her, for 
they have commited fornication with her, so that 
they shall suffer M-ith her ; for there will be but little 
lime for them to see the smoke of her burning, be- 
fore they are in it themselves. But the spirit doth 
speak what the heart of man would speak, in case 
there were time given men to see such a destruction, 
and he not in it himself. 

So likewise it is said, 77/ej/ atandifig afar off^ for 
fear of her torment. That standing afar off, is only 
to set forth what the mind of man doth use to do 
in the case of a temporal destruction, or if a tem- 
• poral City were to be burnt up, men that are afraid 
will stand afar off for fear ; there are the same 
thoughts in man, as to the end of the world, men 
would stand afar off, M'hen that comes, if they 
could. So that the kings who connnited fornication 
with her, and the merchants that were made rich 
by her, they did stand afar off in their minds, for 
fear of her torment ; but they were (|uickly in it as 
well as she, and all that lamentation that was made 
rich by her, in respect of that riches and temporal 
costliness that thc^y had by her, it was all in the 

mind 



ti^- 



The Whole Book of the Revelatio?i. 285 

mind of man, and would have done so indeed had 
they had time. For if this great city was destroyed 
in one hour, there was little time to stand afar otF 
to see her torment; but the spirit speaks forth what 
is in the nature and mind of man, and what he doth 
use to do in temporal things, and would do at that 
day, if they could. Therefore I shall pass by all 
their lamentation, Alas^ alasj this great city? and 
come to verse 20. 

CHAP. LXIX. 

TTERSE 20, Rejoice over her^ thou heaven^ and ye 
^ holy apostles and prophets ; for God hath avenged 
you on her. 

Here the reader may see, that the holy apostles 
and prophets are encouraged to rejoice at the de- 
struction of Babylon, before she is destroyed ; for 
she is not destroyed yet, neither are the prophets 
and apostles as yet capable to rejoice over her de- 
struction, for most of them are asleep in the dust of 
the earth. But it is a usual thing for the spirit to 
speak of things at u distance, as at present being, 
because God, that is truth, or the God of truth, 
cannot lie ; but will give unto his servants, the pro- 
phets and apostles, the things he promised them. 

And they by fajth believed him, and did sufVcr 
persecution and the loss of their lives by this city 
Babylon, giving themselves up to their wicked wills, 
depending upon God to avenge their blood on her. 
So that they by faith did obtain the assurance in 
themselves that God would avenge their blood on 
}i^r. Again, 



2 86 A True Interpretation of 

Again, the Revelation of John may bid them re- 
joice, because it is the nature of faith to rejoice, 
and n(it only so, but the holy apostles and prophets 
shall and will certainly rejoice that God hath avenged 
them on Iier. This is in hke manner as the kings 
and merchants aforesaid, did stand afar off, and 
lament the downfal and destruction of this great 
city Babylon. The one is required to rejoice at her 
destruction, and the other is said to stand afar off, 
and doth lament her destruction ; yet neither of 
them both do see it visible ; but it is in the nature 
of one to rejoice eternally over her destruction, they 
being in eternal happiness ; and it is in the nature 
of the other to lament eternal I v for her destruction, 
because their condition will be eternally sad with 
her ; so that the spirit doth speak what things shall 
be, though not at the present time. 

Likewise the Hcavem are hid to rejoice over her. 
The reader is .not to understand that the starry 
heaven or element is to rejoice over her ; but the 
heaven doth imply those creatures that are in 
heaven, as the holy angels, who desired to pry into 
the mystery of salvation by Christ. So these lioly 
angels are capable to rejoice m ith the apostles and 
prophets, over the destruction of this great city 
Babylon, SfC. 

CHAP, LXX. 

TTERSE 21. And a mighty angel look up a stone 
^ like a great mill-stone^ and cast it into the sea^ sa^/^ 
ing^ Thus with violence shall that great city Babylon be 
thrown down^ and shall be found no more at all. 

Here 



The Whole Book of the Revelation. 287 

Here the reader may see, that the lamentation of 
the kings and merchants, and the rejoicing of the 
heaven, and the holy apostles and prophets, arc set 
before the downfal of this city Babylon ; so that 
which must be first is last, and that which must be 
last first. This is that which puzzles all the wi.se men 
in reason, but the spirit of faith can trace the steps 
of God and find him out Avhere ever he goeth. For 
the scriptures, the law, and the prophets, and the 
gospel have been the paths for God's spirit to walk 
in ; but there hath been many turnings and windings 
in these two beaten paths. I may say beaten by the 
seed of reason ; the seed of reason, non-commission- 
ated men, have traveled through these two paths 
these many hundred years, but never could find out 
those narrow paths where God's spirits use to go. 

Neither could they find him ; for if tliey could 
have found him, they would have known him, and 
many other heavenly mysteries, which is of absolute 
necessity for man to know, but it is hid from their 
ej^es, arid revealed to mean and inferior men in the 
sight of the world ; so that all commissionated pro- 
phets, and apostles, and true witnesses of the spirit, 
can trace the narrow paths where God goeth ; nay, 
though God seem to hide himself, yet the spirit of 
revelation will find him out. 

Did not the prophets find out the meaning of 
Moses, and so came to know the God of Israel ? Did 
not. the apostles find out the spirit of God in the 
prophet's writings ? Hath not God given us, the 
witnesses of the spirit, to find out the meaning of 
the prophets, and of the apo&tles! and so we have 

found 



288 A True Interpretation of 

ft )i]n(l the true God in all those narrow paths he hath 
walked in by his spirit, in the law, and in the gospeL 

Nay, and in this book of the Revelatation of John, 
God hath as it were hid himself more obscure thaij 
in most places of the Bible, yet the Revelation of 
faiih hath found him out, as will be seen by the eye 
of laith in this treatise. But the reader may know 
that the latter part of this chapter, from verse 20 to 
the end, is only the spirits rehearsing of the destruc- 
tion of this spiritual Babylon, and of the ransacking 
of that great crty by the angels, who poured out the 
vials of God's wrath upon her, even as an army doth 
ransack a city when they are overcome by their 
enemies. As in verse 22, 23, 24. And the voice of 
harpersy musicianSj pipers and trumpeters shall be heard 
no more at all in her. That is, all pleasant musick 
whatsoever shall be ransacked, and taken from her, 
so that no pleasure 6r delight shall be found. 

Neither shall there be any craftsman^ or millstone to 
grind any more in thee. That is, no man shall use 
any trade, or grind any corn any more in thee. And 
the light of a candle shall shine no more in thecj and the 
voice of the bridegroom and of the bride sliall be heard 
no more at all in thee. That is, all lights whatsoever 
shall be taken from her, and that joy of marrying, 
and giving in marriage, shall be taken away. These 
things afore-mentioned do include all the glory and 
comfort that cati be had, or that men have had in 
this world. 

The wrath of God hath ransacked this city of all, 
and in the ransacking of this city, there God doth 
find the blood of prophets, and of saints, and of all 

that 



The U^bole Book of the Revelation. 289 

tiiat were slain upon the earth, as you may see in 
the last verse of this chapter. So that God will ran- 
sack this city Babylon, even as the king of Babylon 
did Jerusalem, ais Jer. xxv. 10. So Jer. vii. 34. 
Then will I cause to cease from the cities of Judah. and 
from the streets of Jerusalem^ the voice of mirthj and ^ 
the voice of gladness ^ the voice of the hridegroomj and 
the voice of the bride, for the land shall bedesolate^ &c. 
That cestruction of Jerusalem was much like unto 
this, only that was but for a time, and that a short 
time too, but this is for eternity. So much for the 
interpretation of the chief things in the eighteenth 
chapter. 

CHAP, LXXI. 

TN chap, xviii. John's revelation and vision did 
^ treat only upon tjie utter downfal and destruc- 
tion of the spiritual Babylon, and this nineteenth 
chapter doth set forth the joy, and glory, and tri- 
umph the saints and angels have in the destruction 
of this great city ; for now doth begin their eternal . 
glory, and not before ; neither is the one, nor the 
other not as yet. But as John saw in the visioa 
the downfal of the whore, so in his vision he saw 
the rejoicing of the saints and angels in heaven after 
her destruction, which things will be as certain, as if 
at present ; therefore it is that John doth say he saw 
these things as if they were performed and done al- 
ready ; for it is a usual course of the spirit to speak 
of things to come, as if they were in present being, 
because the seed of faith can patiently stay God s 

O o time 



290 A True Interpret at ton of 

time for tbe accomplishment of his promise, and ikxt 
ccmtented only with the assurance of faith in them-* 
selves, that they shall rejoice in heaven, that God 
hath avenged their blood upon this wicked city 
Babylon, ^'ho killed the prophets, apostles^ saints^ 
and martyrs of Jesus, 

Chap, xix. And after these things I heard a great 
voice of much people in heaven^ sayings Alleli^ah^ salva-^ 
tion^ and glon/j and honour^ and power ^ unto the Lord 
our God. The meanini; is this, after John had seea 
the utter overthrow of this great idolatrous city Ba- 
bylon, immediately after he heard a great voice of 
much people' in heaven ; that is, he heard the voice 
of the twenty four eldere, the four beasts, the pro- 
phets, and apostles, and the multitude of saints which 
cannot be numbered ; and the holy angels, saying, 
or giving praise unto God in such like words as tliese 
Altelujahy salvation^ andglort/^ and honour^ andpower^ 
unto the Lord our God. 

All these sounding forth their praise unto God 
together, must needs be a great voice indeed ; only 
this is to be minded^ that none but the revelation of 
the spirit could hear it in heaven, and yet be here 
upon earth. So that this great voice John heard in 
lieaven, it was by those aforesaid, in praise unto God 
that he had avenged the blood of his servants at her 
hand, as you may see in verses 2, 3. 

Again they said, Allelujahy and her smoke rose up 

for ever and ever. So that all this joy and glory 

John heard in heaven, it was even for this one thing, 

that God had judged thus, to give that whore who 

corrupted the earth with her spiritual fornication, a 

perpetual 



The Wbote Book of the Revelation. 291 

peq)etual torment, that Ihe smoke of it miglit ascend 
for ever and ever. 

And verse 4. The four and twenty elders^ and the four 
beasts fell down and worshiped God^ that sate on the 
throne, sayings Amen Allelujah ; so that you may see 
that all are concerned in this matter, to give praise 
unto God for this judgment upon her. 'J'hese four 
beasts the reader may remember 1 have shewed what 
they are in this treatise, but for the four and twenty 
elders I have said little of them here, but I have 
spoken more largely of them in the Interpretation 
of the eleventh ot the Revelation. 

And in verse -5. A voice came out of the throne^ 
sayingy praise our God all ye his servants^ and ye that 
serve him both small afid great. His servants signify 
his prophets, and messengers whom God did send. 
Small and ^reat doth signify all true believers, or 
saints, let them be ever so great in faith and know- 
ledge, or ever so small, or weak in faith and knoM'-^ 
ledge ; yet so it be true faith though but small, they 
are all required by that voice from the throne to 
praise God ; and what must they praise God for ? 
even for his judgment upon the whore. And not 
only so, but that God will reign now himself over 
you in eternal joy and glory, and reign over the 
wicked persecutors in eternal pain and shame, as 
you may see in verse 6. 

CHAP. LXXH. 

AND/ heard as it were the voice of a great muUiludej 
and as the voice offnany water s^ and as the voice of 

O o 3 a mighty 

^ I 



292 A True Interpretation of 

a mighhj thundering^ sayifig, Allebijahjfor the Lord 
God omnipotent reigneih. 

This voice of a great multitude, and as the voice 
of many waters, and as the voice of many thunder- 
ings, they are the same as I said before, to wit, the 
four and twenty elders, the four beasts, the pro- 
phets, and apostles, and the multitude of saints 
more than can be numbered, and the holy angels ; 
these in their praises unto God was the voice of 
many waters, and the voice of thunderings. 1 say, 
these are they that do sing AUelujah to the Lord 
God omnipotent, who reigneth for ever and ever, 
in joy and glory with his saints, and for ever and 
ever over the reprobates in eternal toiments, a9 
aforesaid. 

For these voices say in the seventh verse, Let us 
he glad and rejoice^ and give honour to him ; that is, 
to God, for the marriage of the Lamb is come, and 
his wife hath made herself ready. This marriage is 
an eternal marriage with God, and the elect seed, 
for all the elect seed are saints from the beginning 
of the world to the end of it, are called by the 
spirit but one virgin ; and this Lamb the virgin's 
husband, is no other but God himself, as 1 have 
shewed before. So that at the end of time all the 
elect seed shall be married unto God, their King 
and Redeemer, not only in true righteousness and 
holiness, as they w^ere in the state of grace here in 
this world ; but they shall be married unto the 
Lamb, which is the only wise God blessed forever- 
more, to that eternal felicity, joy, and glory with 
him ; so that his wife shall have a propriety in those 

eternal 



The Whole Book of the Revelation, 293 

eternal joys, even as a virtuous woman hath here in 
her husband's estate. 

For in verse 8. And to her was granted^ that she 
should be arrayed in Ji?ie lineuj clean and white. For 
the fine linen is the righteousness of saints ; that is, 
the righteousness of faith ; for faith purifies tlie 
heart, and saints being cloathed with this righteous- 
ness of faith, they become virgins. They arc called 
virgins, in that ihey are not defiled iu their souls 
with idols and false worship, which is called by the 
spirit fornication, or whoredom. 

So that this bride, the Lamb's wife, being cloathed 
with the righteousness of faith, it is called by the 
spirit fine linen, clean and white, and this i^ the 
righteousness of saints, wl>o is the bride to CJod, her 
husband ; who putteth upon this while cloathing a 
garment of eternal gh^ry, Mhich will shine more 
bright than the sun. More niight be said in this 
thing, but I suppose there is enough said to satisfy 
the seed of faith. And as for verses 9? 10. I shall 
pass them by, because 1 have spoken of them, and 
given the meaning of them in the Interpretation pf 
the eleventh of the Revelation. 

CHAP. LXXIII, 

\^EIISE 11. And I saw heaven opened^ and bcho/d 
a white horse, and he that sate upon him xcas called 
JFaiihfulj and iruej and in righteousness he dothjudge, 
and make war. 

This white horse is the same white horse as I spake 
of before in chap. vi. of John's llevelation, and he 

thut 



294 ^ True Interpretation of 

that sate upon this white horse, is the same that sate 
upon that white horse, to wit, the righteousness of 
saints. And he that sate upon this white horse, was 
no other but Christ Jesus, the only wise God, as I 
have shewed before. 

For this is to be minded by the reader, that though 
Christ hath a righteousness of his own, which may 
be a white horse for himself to sit upon, he being cal* 
led faithful and true, and in righteousness he doth 

Yet nevertheless the righteousness of saints is in* 
eluded all into one righteousness, so make up but 
one white horse for the only wise God to sit upon, 
and to make war ; that is, he made war with death, 
hell, and the devil, as I said before, and overcame 
them, and so had many crowns upon his head, as 
you may see verse 12. These many crowns upon his 
head, they signify but two crowns ; all other crowns 
of glory which he hath, they are included in these 
two ; that is, he hath a crown of glory upon his head, 
as he is the creator of all things ; that is, all creatures 
according to the instinct of nature, do shew forth 
honour and glory unto a divine being, who hath 
created all thmgs for his own glory. So that there 
is an exceeding great crown of glory upon the head 
of Christ Jesus, as he is the Creator; and the other 
crown of glory upon his head, it is as he is the Re- 
deemer. For redemption in all those that are con- 
cerned in it, is of more worth, and of higher esteem, 
than the work of creation is. So that this Mork of 
redemption it hath procured to himself a crown of 
^oxj of more weight, than the work of creation : So 

that 



. The fFhale Book of the Rei}elation. ^95 

that all crowns of glory he hath upon his head, thcjr 
arc all included in these two, and the white horse 
he doth sit upon, it is the righteousness of faith. 
For by ihis righteousness of faith he conquered deaths 
hell, and devil ; and by this faith he hath made war 
with these spiritual enemies, and by the same power 
• of faith he will overcome, and destroy all temporal 
enemies with an eternal destruction, as John doth 
speak of, as if it were already done, as aforesaid. 

Verse 12. His eyes were as aflame of fir e^ and on 
his head were many crowm^ and he had a name written 
that no man knew hut he himself. As for liis eyes being 
as it were a flame of fire, that is only to signify the 
exceeding glory, and brightness of his eyes. They, 
are so piercing, that he can see through angels and 
men, so that no mortal man can look upon him, no 
more than the eyes of man are able to look upon the 
sun in its brightness ; and as for the many crowns 
upon his head, I have spoken of that in the verse 
before. But it is said. And he had a name written 
that no man knew hut he himself. The meaning is this, 
there was no man knew his name that was written 
upon him but he himself, until he did reveal it to 
some man. For who knew him by the name of 
Jehovah, God Almighty, until he revealed it to 
IVIoses ? Also who knew his name was the word oi 
God, as in verse 13, had he not revealed it unto 
John ^ 

' As it is said in the gospel of John, In the begining 
was the word^ and the xvord was with Godj and the word 
was God. So that his name must needs be the word 
of God ; and how should any man know this but he 

himself. 



2^6 A True Interpretation of 

liimself, until he did reveal it unto some man ; so that 
when the name of God was known to no man but to 
lie himself, the thing was then a secret thing, but now 
it is revealed unto man, it doth belong unto us, and 
to our children ; for seceret things belong unto God, 
and revealed things to us, and our children. So that 
when God hath revealed any secret, or heavenly 
mystery unto man, it may not then be called any 
more secret, but no man may know it in a measure 
even as God doth himself. So that the name of God 
is known by his servants, the prophets, apostles, 
and witnesses of the spirit, and by his saints, to their 
exceeding great joy and glory, so that his name is 
known toothers now besides himself* 

CHAP. LXXIV. 

"XT' ERSE 13. And he was chathed with a vesture 
dipt in bloody and his name is called the word of God. 
The reader may remember, that when I came to the 
thirteenth verse of the first chapter of John's Reve- 
lation, I found such a like saying as this : that is, 
John sazc in the midst of the seven sjolden candlesticks 
one like unto the Son of Man^ chathed with a garment 
dozim to the foot. Which garment 1 said I would 
open hereafter ; so that now being come to it again, 
I shall open what is meant by this garment down to 
the foot, and by his vesture dipt in blood. 

This Son of Man John saw in the midst of the 
st?ven golden candlesticks, it was no other but Jesus 
Chfist, and this Jesus Christ is the only wise God, 
As 1 hnve shewed before. And it is he that Jolm 

saw 



The Whole Book of the Revelation. 297 

saw cloatlied with a garment down to the foot, and 
it is he that is cloathed with a vesture dipt in blood. 
Now the word vesture, and the word garment, sig- 
nifies both one thing ; only this is to be minded by 
the reader, what the spirit doth mean by this gar- 
ment down to his foot, and his vesture dipt in blood. 
Tlie meaning of the spirit is this ; the eternal spirit 
it became flesh, so that the flesh of Christ was a 
garment or a vesture that did cloath the Godhead 
spirit with ; so that he being cloathed with flesh from 
the head to the foot, this flesh is called by the spirit 
a garment down to the foot. So that this garment of 
flesh is that vesture dipt in blood, according to that 
saying of Isaiah the prophet, Isaiah Ixiii. 1, Who i$ 
this that Cometh from Edom^ with dyed garments ? 

So in verse 2. Wherefore art thou red in thy ap^ 
parelj and thy garments like him that treadeth in the 
wine fat ? This prophesy of Isaiah is, that God 
would become flesh, and so cloath himself with a 
garment of fleshy so that this garment might be 
made red with blood ; that is, the whole body of 
flesh which is called the garment of the God-head 
life, might be made red, even as one that treadeth 
the wine-fat; for if a man should tread the wine-fat 
of tlie grapes M'ith no other apparel on but his fleslv 
only, it would make him look red as if he had been 
treading in a pool of blood. Even so doth the pro- 
phet's words signify when he saith. Wherefore art thou 
red in thine apparely and thy garment like him that 
treadeth in the wine fat ? as if the prophet should 
say. Wherefore doth tljy flesh, which is thy apparel, 
or thy garment, look red ? for thou hast been tread- 

P p ing 



298 A True Interpretation of 

iiig tho wine-press of the wrath of Almighty God, 
like unto him that trcadeth the wine-fat of the grape ; 
so that thy flesh, which is thy garment down to the 
foot, must needs look red witli blood ; for the gar- 
ment of his flesh his thr.t vesture dipt in blood. This 
the prophets did see by the eye of faith, and so thej 
called the flesh of Christ a garment, red like the wine 
of tlie ripe grape, in regard he had not yet suffered 
death in the flesh, but was to suffer. 

But the Revelation of John saw that he had suf- 
fered death in that flesh, and therefore saith, And 
he was cloathed with a vesture dipt in blood ; meaning 
his flesh was dipt in blood, in that he had troden 
the wine-press of the wrath of Almighty God ; that 
is, he trod the wine-press of his own wrath against 
sin. For he is the Almighty God himself, thousli 
he cloathed himself with a garment of flesh that be 
might be capable to die, and that reason, the devil, 
mi<;ht be the more capable to put him to death. 

That the garment, or vesture of flesh he had on 
him, might be dipt in blood for the redemption of 
the seed of Adam to an eternal happiness, and that 
his blood might keep down the reprobate seed to end- 
less misery. So that the reader may see what the 
spirit doth mean by Christ being cloathed with a 
garment down to the foot, and his vesture dipt in 
blood ; for I think jione are so ignorant as to tnink 
that it was any woollen, or linen, or silk garment 
that was dipt in blood ; that would have been little 
benefit to any man. But the ignorance of people is 
so great, that they will think and believe any thing, 
though never so contrary to reason, and yet seem to 

be 



The Whole Book of the Revelation. 299 

be wise nien in reason ; but the greater is their 
darkness in spiritual and heavenly things ; yet the 
seed of faith may see what this vesture dipt in blood 
is, and who it was that was cloathed with this gar* 
ment down to the foot; it was no other but God 
himself, as is said in the same verse. And his name 
is called the ward of God; for there is non^ can truly 
be called the word of God but God ; for the word 
was with Godf and the word was Godf as 1 have shewed 
before. 



CHAP. LXXV. 



V- 



ERSE 14. And the armies which were in heaven^ 
followed him upon white horses, cloatbed in fne 
Unefij white and clean. 

These armies which were in heaven, they are the 
taints ; and the prophets, apostles, and witnesses of 
the spirit, are the captains over these armies ; that 
is, all true believers in every commission are in thesis 
three armies, and there is one chief general in all the 
armies in heaven, and that is God himself; so that 
all these armies in heaven follow him upon white 
horses. For as the general hath a white horse to sit 
upon, so likewise have all the armies in heaven ; that 
is to say, all the saints, white horses to sit upon also. 

The reader may remember that I shewed before 
what is meant by a white horse, and how that God 
himself had a white horse to sit upon ; to wit, his own 
righteousness of faith ; by which power of faith God 
created all things, and by the power of faith he fuU 
filled the law, and by the power of faith he laid down. 

F p 2 hii 



300 A True Interpretation of 

his life unto death, and by the power of faith did rise 
again ; so that this righteousness of faith is that 
white horse that Christ doth sit upon. Likewise 
the armies in heaven they follow him upon white 
horses also ; that is, all the saints, as aforesaid, 
being true believers in Christ^s death, that his blood 
was the blood of God, so that this blood hath wash- 
ed their souls in it, that their hearts are purified by 
faith in the blood of the Lamb, so that they have the 
righteousness of faith in them ; and this righteous- 
ness of faith is called by the spirit, a white horse. 
So that all the armies in heaven, that is all true be- 
lievers, they have white horses to sit upon to follow 
their God, their King, and their Redeemer. And 
as for their being cloathed in fine linen, white and 
clean, that signifies their souls being purified by faith, 
the guilt of all sin is cleansed from them ; so that 
though their souls were i:e(l as scarlet with the guilt 
of sin, yet now being purified by faith, they are 
made as white as snow; so that their souls are 
cloathed now with peace, joy, and glory which is as 
fine linetij white and clean^ &c. 

Verse 15. And out of his mouth goeth a sharp swordj 
that with it he should smite the nations^ and he shall rule 
tliem with a rod of iron ; and he treadeth the wine -press 
of the fierceness and wrath of Almighty God. This 
sharp sword that goeth out of his mouth, it is but of 
the mouth of Christ ; that is, when he shall com- 
mand his angels to pour out their vials of wrath, or 
plagues, upon the enemies of truth. It may be cal- 
led a sharp sword that goeth out of his mouth, so 
that by the word of his mouth he shall cause his 

angels 



The Whole Book of the Revelation. 301 

angels to smite the nations ; and ¥^hen they have 
smitten them dead, he by a word of his mouth will 
raise tliem again, and rule them with a rod of iron, 
in that he will make them undergo a second death. 
So that the two-edged sword that goeth out of his 
mouth, shall cut both ways, that is to say, it shall cut 
down this natural life, and cut down that spiritual 
life also, so that after death they shall have a livinj 
death, and a dying life ; so that he will rule them witl 
a rod of iron in utter darkness, where is weeping and 
gnashing of teeth for evermore. 

For as much as he hath trod the wine-press of the 
fierceness and wrath of Almighty God, he hath pur* 
chased to himself a greater power than he had before; 
even a power, that after he hath killed this natural 
life, to kill both body and soul of his enemies in hell 
fire ; that is, with a second and eternal deaths and so 
be will rule them with'a rod of iron indeed. 

I would not have the reader to stumble, because 
it is said in the scriptures in divers places, and in 
this verse also, that he treadeth the wine-press of the 
wrath of Almighty God. as if there were a father 
above Christ, as men have vainly imagined and have 
not stuck to say that Christ trod the wine- press of 
his fathers wrath. But 1 would have the reader to 
know, that there is no such saying in all the Bible, as 
that he trod the wine-press of his fathers wrath ; but 
he treadeth the wine.press of the wrath of Almighty God, 
for he is the Almighty God himself, though in a two- 
fold condition, as 1 have shewed before in this trea- 
tise ; which methinks might satisfy the mind of any 
sober moderate man ; but if it doth not satisfy the 

reason 



3© 3 A True Interpretation of 

reason of man, I cannot help it, the thing is truth 
in Itself, and it was a truth to the prophets and apos- 
tles, and to John the Evangelist, and it is a truth 
to me, and will be a tiuth to all the true believers to 
the world's end. 

CHAP. LXXVI. 

"ITERSE 16. And ht hath on his vesture^ and on his 
^ thighs a name written^ King of Kings^ and Lord 
of Lords. 

This vesture is the body of his flesh, as I said be- 
fore; and on his thigh, signifies that part of his 
▼esture that is fittest to write his name upon, the 
thigh being the most fleshy part of a man, and so 
fittest to write upon ; that is, it was the finest part 
of all the body to thrust the spear into, so that there 
was written on his vesture, and on his thigh. King 
of Kings^ and. Lord of Lords. Tliat is, he was 

Eierced with the devils spear in the body, and in 
is thigh, and by the blood that came out of his 
own vesture, there was this name written upon his 
own body. King of KingSj and Lord of Lords. I'hat 
is, that body was the body of God, and that blood 
was the blood of God ; so that he being the King 
of Heaven, he must needs be King of Kitigs^ and 
Lord of Lords ; for who is King of Kings, but God 
himself only? 

So that as he was the creator of all things, he had 
this name written on him as he was the Creator, 
Jehovah J God Almighty, I am that £ am; this was 
the name of God as he was the Creator ; and this 

name 



The ff^bole Book of the Revelation, '303 

name was written on his spiritual body, which was 
his vesture for his God-head spirit to live in; but 
now God is become flesh and hath cloathed the God- 
head life with a garment of flesh as a vesture, and 
shed his most precious blood, he being in the con- 
dition of a son, or a servant, he made himself capable 
of the pains of death, and so died unto sin ; that is 
to satisfy sin, for nothing could satisfy sin, but the 
blood of God. And by his dying unto it, he de- * 
stroyed sm, in that death could not keep him under 
it For if death could have kept that body of Christ 
in the grave, so that it might not have risen again, 
then sin and death would have lived for ever and 
ever, and this world would have had no end. So 
that by this death of God, he hath conquered sin, 
death and hell for the seed of Adam, that they shall 
have no power over them, not. as to keep them under 
eternal torments. But on the contrary, he hath by 
his death overcome sin, death, and hell, so as to 
make them serve for the eternal torment of the seed 
of the serpent who have -acted sin. So that as he 
hath gone through the condition of a Redeemer and 
overcome sin, death, and hell, upon those two con- 
siderations, aforesaid. By the body of his flesh he 
hath purchased to himself, as he is the Redeemer, a 
name written on that body of flesh, which is called 
his vesture, King of KingSj and Lord of Lords. 

But here is one thing more to be*minded, that this 
death of Christ was tnat which treadeth the wine- 
press of the wrath of Almighty God. For God was 
wrath with sin, and nothing could punish sin, but an 
eternal death ; so that Godhaving no way to destroy 

sin, 



304 ' A True Interpretation of 

sin, and to be even with the serpent, that brought 
sin and death into the world, not only to himself, and 
his own seed, but also to Adam and liis seed. So 
that God bcinfj willing to avenge himself oftheser- 
j)ent, and his seed, and to restore Adam and his seed 
again, he took upon him tiieseed of Abraham, which 
is the nature of Adam, and not the nature of angels, 
of whose nature the serpent was of, and so cloathed 
the eternal spirit with a body of flesh, and so offered 
up the eternal spirit unto death, that he might des- 
troy him that had power of death, which is the devil, 
which devil is no other but the spirit of reason in 
man. So as that death was in the devil's hands before 
Christ's death, yet now by his death he had gained 
the power of death himself into his own hands. So 
that now he will deliver his own seed from it, and 
will inflict the same death eternal upon the devil, 
and his seed, as he would have done upon God and 
his seed. 

So that the wrath of Almighty God it was against 
sin and death, which the serpent brought into this 
world upon all the seed of Adam ; and the body of 
God, by the assistance of the eternal spirit, must 
tread the wine-press of it. That is, the eternal spirit 
was the life of the blood, that was in that blessed 
body, so that he poured out his soul unto death, and 
was offered up through the eternal spirit ; and this 
was the treading the wine-press of the wrath of Al- 
mighty God, he being the Almighty God himself, and 
by this work of redemption, he hath a name written 
upon that body of flesh he suffered death in, King of 
King$^ and Lord of Lords. 

I confess 



The Whole Book of the Revelation. 305 

I confess these things are deep mysteries, hard for 
me to explain in words, and more hard to l)e nnJer- 
stood by tliose u ho know not what revelation doth 
njean ; for things of this natnre cannot l)e explained 
with that ease, as other matters n\ay, which is more 
easy to nnderstand ; bnt tlie seed of faith may see 
what is meant by the wine-press of (iod's wrath, and 
who it was that treadeth it in, that his sonl was made 
an offering for sin, and so liathaname by liis sutier- 
ings, Kin}^ of Kings and Lord of Lordsy as aforesaid. 



CHAP. LXXVII. 



I 



N verse I6, John hath concluded the marriacje of 
the Lamb, with the joy and glory of the saints 
shall have in heaven, over the destruction of Baby- 
lon ; that is, over the destruction of all wicked per- 
secuting men from the beginning of the world to the 
latter end thereof, and by what means these things 
have been accomplished ; even by that sharp sword 
that goeth out of Christ's mouth, in giving his angels 
command to pour out the vials of his wrath upon 
the earth, and by his own garment dipt in blood, 
hath he accomplished glory, and eternal happiness 
to the saints ; and shame, and endless misery to the 
reprobate. So that in the latter part of this chapter, 
the spirit doth call to remembrance, the great de- 
struction of that great city Babylon, and doth incite 
the saints in heaven to increase their joy in heaven, 
by feeding upon tlie destruction of that great whore, 
who caused all the nations of the earth to drink the 
wine of her fornication, as you may see in verse 17. 

Vei'se 17. And I saw an angel standing in the suHy 

Q q and 



3o6 A True Interpretation of 

and he crj/ed with a loud voices sayings to all the fowls 
that fit/ in the midst of heaven^ come and gather 
yourselves together unto the supper of the great God. 
'J'liese fowls that fly in the midst of heaven, are the 
saints ; they are called by the spirit, the fowls that 
fly in the midst of heaven, and these fowls are in* 
vited to supper with the great God. Here the rea- 
der may see that Christ is the great God, for they 
sup with him they were married unto ; that is, the 
Lamb they were manned unto, and he the fowls of 
heaven nmst sup with. Also this is he that is King 
of Kings, and Lord of Lords, even the great God, 
and that which the great God, and the fowls of hea* 
ven must have to supper, it is set down in verse 18. 

Verse 18. That ye may eat thejlesh of Icings^ and 
the flesh of captains^ and the flesh of men j and thefiesb 
of horseSf and of them that sit on them, and thejlesh of 
all mcny both free and bond, both small and great. 
This verse doth imply all, both great and small, that 
fought under the banner of the beast, and the false 
prophet ; which false prophet signifies the spiritual 
power of the whore, as aforesaid ; and the beast 
signifies the civil power, or head magistrate, who 
c(m)n)itted fornication with the woman, and so 
joined together to fight against God and his saints. 

And these kings, captains, and mighty men, and 
small and great, they were all authorized by these 
tM^o powers aforesaid, to fight against God and his 
saints, and so they did persecute and kill many of 
them, yea, they killed Christ himself. So that now 
as these men did cat the flesh of the saints, and 
drink their blood, in that they were pleased in their 

miods 



^ 



The WboU Book of the Revelation. 307 . 

minds that they had shed the blood of saints, and 
the blood of prophets and apostles; for that is 
called by the spirit, eating and drinking. 

So likewise now the great God hath by the sword 
that goeth out of his mouth, destroyed with a final 
and eternal destrwrtron, those kings, captains, ^md 
great men aforesaid ; now the great God and all his 
army of saints, M'ho are the fowls of heaven, shall 
sup with the flesh of these men, aforesaid. 'J'hat 
is, they shall eat their flesh, not wilh their teeth, 
but their spirits shall feed upon their eternal dam- 
nation with joy and delight, so that thrir souls shall 
be satisfied, or filled with their flesh. For the fowls 
of heaven shall feed upon their eternal damnation in 
their minds, even as men do upon the tenderest flesh 
that is eaten with'their teeth ; and their spirits will 
be as well satisfied with their destruction, as men s 
hungry stomachs are with sweet flesh. 

So that there is a spiritual eating of the flesh of 
kings, and captains, and the flesh of mighty men in 
their destruction, as there is a spiritual eating of the 
flesh of Christ, and drinking his blood to their eter- 
nal joy and happiness* 

And this kind of supper are the saints invited 
unto, that they may sup with the great Ciod, for 
they shall have the same flesh to eat as he hath, and 
as he is satisfied in eating their flesh, so shall they. , 

CHAR LXXVIIL 

TTERSE 19- And I saw the beasts and the kings lyf 

^ the earthy and their armies gathered together ^ to 

make war against him that sat on the horse ^ and against 

ius army. Q q 2 This 



3o8 A True Interpretation of 

Tills nineteenth verse signifies the same things as 
the eighteenth vsrse doth, only John saw the beast 
and those kings muster up their army together, to 
fight with him upon the horse, and against his army; 
but he that sate upon the horse was Christ, and his 
army that followed him were the saints, and his 
horse was a white horse, and all his army sate upon 
white horses also, as 1 shewed before. But he that 
sate upon the horee was too hard for the beast and 
the kings of the earth, so that the beast was taken, 
as in verse 20. 

And the beast was taken ^ and with him the false pro- 
phet^ that wrought miracles before him, with which he 
deceived them, that had received the marh' of the beast ^ 
and them thai worshiped his image. These both were 
cast alive into a lake of fire burninnr with brimstohe. 
This beast and false prophet signify the civil power, 
and the ecclesiastical, or spiritual power ; for the 
beast signifies the temporal power, and the false pro- 
phet signifies the spiritual power, for these two al- 
ways committed fornication together, and in all ages 
they joined together to persecute the prophets, apos- 
tles, saints, and Christ himself, and so they will do 
to the end of lime. And John seeing by the eye of 
faith and revelation, the end of the world, he saw 
also the beast and the false prophet taken ; that is, 
be saw the whole temporal power of this world, and 
the whole spiritual power of this world, who joined 
together in false worship, and in pei'secuting the 
saints, John saw them both taken, and they were 
both cast alive into a lake of fire burning with brim^ 
Uojie. So that this spirit of the beast shall remain 

in 



The Whole Book of the Revelation. 309 

in its seed to the end of the world, and the spirit 
of the false prophet shall remain in its seed to the 
end of the world ; so that they may both be cast 
alive into a lake of fire burning with brimstone, with 
all those that received the maik of the beast, and 
that did worship his image. 

Verse 21. And the^ remnant were sloin with the 
sword of him that sat upon the horse, which swotd 
proceeded out of his mouth ; and all the fozs)ts were 

jilled with their flesh. The remnant that were slain, 
signifies all those that were of the beast's and false 
prophet's mind, yet did not gather themselves to- 
gether to the beasts army, but they were as it were 
a remnant left behind as a reserve, as it is a custom 

. for generals of armies to leave a remnant behind aa 
a reserve ; but if the general's army be beaten, and 
he taken, the remnant will quickly be destroyed by 
liim^that overcometh. So it is with Christ, when he 
hath taken the beast and false prophet, and cast 
them alive into a lake of fire burning with brim-, 
stone, and when he had spoiled the kings of the 
earth, and the captains, and the mighty men o. 
war, and all the common soldiers, who had received* 
the mark of the beast in the forehead^ or in the 
right hand, it was an easy matter for him that saJ 
upon the horse to slay the remnant with the sword 
that goeih out of his mouth. In fine, the slaying 
of the remnant with the sword it was to cast the 
remnant, and the kings, and captains, and mighty 
men. and all, both great and small, into a lake of 
fire burning with brimstone, with the beast, and 
the false prophet. So that all the saints, which arc 

called 



310 A True^ Interpretation of 

Called by the spirit, the fowls of heaven, thej were 
all filled with their flesh, so that the saints shall 
never hunijer or thirst more, but shall be fully satis- 
fied in their damnation, who always made the saints 
to hunger and thirst after peace and quietness ; and 
to reign with God their king and redeemer, in that 
eternal felicity, joy and glory, where is all satis- 
faction that can be had, wnere there will be no 
hunger nor thirst, but a continual increase of new 
joys for evermore. So much for the interpretation 
of this nineteenth chapter. 

CHAP. LXXIX. 

"tX^HEN I had gone through this book of the Re- 
velation of St. John, 1 found many things in 
it exceeding mysterious, even as a sealed book, as it 
were impossible for any one to interpret, yet through 
the assistance of the revelation of the spirit of faith, 
I having the knowledge of those two foundations the 
scriptures standeth upon before, to wit, the know- 
ledge of the true God, and the right devil ; so that 
from these two foundations all the chief and great 
mysteries, and hard saying in that book have been 
opened unto me, and I have given the interpretation 
of all the chief matters of concernment in that book, 
first and last, yet but very short, considering the va- 
riety of mystical sayings in that book of John's Reve- 
lation. 

But when I had seriously considered, and under- 
stood the height and depth of these heavenly sayings 
of John concernning the true God, the Alpha and 

Omega^ 



The Whole Book of the Revelation. 3^1 

Omes[fti the first and the last^ that was dead^ and is dlivCf 
and behold he Uveih for evermore; with many other 
heavenly mysteries which were in my heart, which 
I understood, but I had not words in myself to set it 
forth, and to declare it' to others, that they might 
understand these mysteries also ; yet nevertheless 1 
thought it was better to express these heavenly secret^ 
as well as I could, rather than to bury them with my- 
self alone. So that whoever doth read this treatise of 
the Interpretation of this book of the Revelation of 
St. John, I say they must take it as it is, and let 
them remember that God seldom chose learned men 
to declare the mysteries of his kingdom ; but let that 
pass. When I had weighed and pondered in my 
mind this great mystery of God, that God became 
flesh, I was moved in my mind to express myself thus 
unto God : 

Oh Lord God of truths thou that wert from eier^ 
nityy and hadst thy being of thyself., a spiritual body 
in form like a man ; thou who knowest no beginning 
of thyself neither dost thou know any ending of thy^ 
self^ yet thou by thy own wisdom and power^ became 
very many cloathing thy spiritual body with pure human 
fleshy only the life of that body was no other but the 
God-head lifey so that thou madesi thyself a little lower 
than the aiigels ; also thou madest thyself capable to 
suffer the pains of death by thy own creatures, and so 
thy vesture was made red, it being dipt in thine own 
blood for the redemption of thine own seed, the seed of 
Adam. It is thee, O Lord, that wert the first re-- 
vedler of heavenly secrets unto mankind, some thou 
hast revealed thy mind unto by voice of words ; some 

h 



312 A True Interpretation of 

hxi secret impiration of thy spirit ; and others thou 
hast revealed the mysia^ies concerning thyself\ and thy 
kingdom^ by the spirit of faiths that doth arise out of 
its seed ; so that the original of all true revelation^ and 
understanding the mysteries of thy kingdom^ it doth 
come from thee^ O Lord God of truths so that I can 
truly say with Moses^ the prophets^ apostleSy and saints, 
blessed be the Lord God of truths who hath revealed 
unto me the mystery of God ^ and the mystery of the 
right devils with the interpretation of many other hea-- 
venly secrets spoken of by John in this bookj never re- 
vealed before unto prophet or apostle ; therefore unto 
thecj O Lord God of truthy thou art King of Kings^ 
and Lord of Lordsj who art that Alpha and Omega j 
tvhose garment of flesh was made red, and whose vesture 
ofjfesh was dipt in his own bloody for the redemption 
of mankind^ thou who art the firsts and the lasty even 
he that was dead, but is alive^ and behold he livethfor 
evermore', to thee only be ascribed all Allelujah of praises 
by'me thy servant, whom thou hast chosen, when I thought 
hot of it ; also let Allelujah, blessing glory, and honour 
be given unto him, by all those that do truly understand^ 
and believe these things interpreted in. this treatise ; I 
say again, let us give all praises, honour, and glory unto 
our God, our King, and our Redeemer, even the Lord 
Jesus Christ, both now, and for evermore. Amen, Amen. 

CHAP. LXXX. 

A S for this twentieth chapter, it is only a relation 
*^^ of thincTs done before ; and as for the chief 
things in this chapter, concerning Satan's being 

bound 



The Whole Book of the Revelation. 313 

hound for a thousand years, and after the thousand 
years were expired, Satan was let loose, with many 
other things depending thereupon, they are opejied 
already in the Interpretation of the eleventh of the 
Revehition. Only 1 shall give a word or two, to 
shew what is meant by Gog and Magog : This Gog 
and Magog is the Turk, ragon, and .all Heathen 
men, who never professed the worship of Moses^ 
nor the worship of the gospel : that is, the same 
spirit that was in the Heathen in formeir time, who 
were called by the spirit Gog and Magog, as 3'ou 
may see Ezekiel xxxix. 1, Thu% saith the Lord God^ 
beholdj I am against thee^ O Gog. And in verse 6. 
God will send a Jire on Magog. 

So chap, xxxviii. 2. Son of Man^ set thy face 
against Gog^ the land of Magog; and in verse 3, 
and say^ thus saith the , Lordy beholdy I am against 
thee^ O Gog J the chief princes of Meshech. 

Now this Gog and Magog spoken of in Ezekiel, 
it was no other out Nebuchadnezzar, king of Baby- 
lon ; he, I say, is called by the spirit, Gog, as in 
2 Chron. xxxvi. 6. and all his pringes who have 
great armies who helped him to nght against Jeru- 
salem, and they are called by the spirit, Magog, as 
you may sec 2 Kings, xxiv. 1, 2. Nebuchadnezzar, 
king of Babylon, came up ; that is, he came up 
to fight against Jerusalem, and there came against 
Jerusalem bands of the Caldees, and bands of the 
Syrians, and bands of the Moabites, and bands of 
the children of Ammon ; these all came against 
Judah to destroy it, and so they did, according to 
the \yord of the Lord. And these bands of men 

R r aforesaid. 



314 ^ True Interpretation of 

aforesaid, are called by the spirit, Magog ; so that 
it may be clear to the reader, that tnis Gog and 
^fajTog spoken of by John, it is m^ant all the 
Heathen power iippn the face of the earth, in that 
the Heathen hath three parts of the world in his 
hands ; for this is to be minded by the reader, that 
this Gog and Magog spoken of by the prophets, 
they were Heathen powers, and people who never 
did profess, nor confess the scriptures of truth : 
And this Gpg and Magog John speakcth of, are 
Heathen men also ; for the same spirit that was in 
that Gog and Magog, it doth run in the line of that 
seed, even to the end of the world • So that the 
Heathen that shall be destroyed at the end oiXhme^ 
may be called Gog and Magog, as the other Gog 
and Magog was destroyed after the seventy years 
were expired, they were destroyed with a temporal 
destruction ; but this Gog and Magog John spieak- 
eth of, they will be destroyed witli an eternal de- 
struction at the end of time. 

For this spirit of reason, the devil, or satan, that 
was bound for a thousand years, and when the 
thousand years. were expired, he was let \oo^%\ 
which things I have opened in the Interpretation of 
the eleventh of the Revelation. I'his spirit of 
reason, the devil, as aforesaid, it being loosed out 
of prison, which prison I have shewed what it is in 
that book aforesaid; so that this Satan being loosed, 
he goeth forth to deceive the nations, which are in 
the four quarters of the earth, as in verse 8, of this 
chapter, Gog and Magog to gather them tosether to 
hattlcj^ tlie number of whom is as the sand ot the sear. 

So 



The fFhole Book of the Revelation. 315 

So that the reader may see, that Satan sliall go 
out to deceive the nations that are in the four quar- 
ters of the earth, which four quarters do signify all 
the world, for the world is divided but into four 
parts, and all these four parts of the earth they are 
divided by this spirit of Satan, which spirit of Satan 
I have shewed what it is in roy other writings ; but 
this is to be minded, that the saints, the seed of 
faith, are excepted by the spirit; for though they 
live in the four parts of the earth, yet they are not 
deceived by the spirit of Satan, not as to their 
eternal perdition, as the other is ; so that this is to 
be understood, that this Satan, the devil, shall de- 
ceive the nations in all the four quarters of the earth, 
to their eternal perdition. Also it is to be minded, 
that there is a principle of persecution for religion 
and worship, even in Gog and Magog ; that is to 
say, in all the Heathen, as there is in those that 
profess and confess the scriptures; for if Gog and 
Magog do but hear of any man, or people, that do 
worship any other God besides his god, he will per- 
secute him to death, especially if he be a native 
under his dominions ; and so it isi with all professors 
of religion, .who know not the true God« nor his 
true worship. So that Satan, the devil, he hath 
gone forth unto all the four quarters of the earth, 
and hath deceived the nations therein with false wor- 
ships, and imagining of false gods, these many 
hundred years have they been deceived ; and not 
only so, but there is a spirit of persecution, that 
doth run through the nations in all the four quarters 
of the earth, even amongst professors of this 

R r !3 scriptures. 



3 1 6 A True Interpretation of 

scriptures, as there doth in the heathen. So^that 
all the four quarters of the earth they fight against 
God, and compass the camp of the saints about, 
and the beloved city. The saints are called by the 
spirit the beloved city, so that this beloved city 
must needs be compassed about, because the saints 
do live in the four quarters of the earth, and the 
nations of the four quarters of the earth being 
deceived by Satan, they persecute the saints 
every where, so that they by their persecution, they 
have, and do, and will to the end of the w^orld, 
compass the camp of the saints about, who are the 
beloved city ; I say these aforesaid, will compass 
the camp of the saints with persecution, until fire 
come down from God out of heaven, and devour 
them ; this fire that cometh down from heaven, it 
is meant that eternal fire of God's wrath upon his 
enemies, as you may see in verse 10. 

And the devil that deceived them^ was cast into the 
lake ofjire and brimstone^ where the beast and the false 
prophet are J and shall be tormented day and nighty for 
ever and ever. The meaning is this, that Gog and 
Magog, with all the nations of the four quarters of 
the earth, who were deceived by the spirit of reason, 
the devil, to worship false gods, and to persecute the 
saints in all parts of the earth ; they shall at the end 
of the world, as aforesaid, they shall be cast into the 
same lake of fire and brimstone, as the beast, and 
the false prophet are, and shall be tormented for ever 
and ever, as aforesaid. 

So that at the end of the world, that spirit of rea- 
son which men received from the lost angel^ with all 

its 



«■« 



The Whole Book of the Revelation. 317 

its wisdom whereby it hath deceived all the nations 
of the earth, and hath always persecuted and killed 
the saints, the beloved city of God, from the begin- 
ning of the world, even from the righteous Abel to 
the end of the world ; I say this spirit of reason 
which is called by the spirit, Satan, a devil ; this 
spirit M'ho hath caused Gog and Magog, and all the 
nations of the earth to persecute the saints ; this 
devil , with all the seed who hath fought under l)is 
banner, though in several forms and manner, he, and 
they, with the beast, and false prophet, with all 
their adherents, shall be cast into a lake of fire and 
brimstone, where they shall be tormented for ever 
and ever ; and this fire and brimstone is that wrath of 
God that Cometh down from heaven, which is called 
by the spirit fire that came down from God out of 
heaven, and devoured them, 8fC. 

So that this chapter is but a rehearsal of what was 
said before in chapters xviii. and xix. both of the 
destruction of mystery Babylon, and of the glory of 
the saints. Yet I thought it something necessary to 
open the meaning of Gog and Magog, because I 
have not met with those words before, neither have I 
spoken of them in that book, aforesaid. But as for 
the rest of the matter in chap. xx. 1 have said as 
much as need to be said of it, in one place or other 
in this treatise, and in the Interpretation of the ele- 
venth of the Revelation, and to repeat one thing 
twice over would be needless ; and as for the chief 
head&contaned in chapters xxi. xxii. I have opened 
them in the said Interpretation of the the eleventh 
of the Revelation* So that I shall interpret a little 

what 



3 1 8 A True Interpretation of 

ivhat is meant by those words of John's Revelation, 
in chap. xxii. and verses 18» IQi and so conclude 
this epistle. 

CHAP. LXXXL 

THESE words of John have been an occasion 
of many persecuting, and ignorant men and 
women's spirits, to persecute and rail against the 
purest truth that ever was declared, and against 
the true messengers whom God hath chosen and 
sent ; whom he hath endued with the spirit of 
revelation, and interpretation of scriptures, more 
than all the men in the world besides, in that when 
things have been declared, and scriptures inter* 
preted beyond the common sense that learned mea 
nave declared and interpreted, they have said with 
great anser and zeal, that we have either added to 
the word of God, or else we have diminished from 
]t. Therefore to satisfy the reader, I shall open how 
a man may be said to add unto the prophesy of 
this book of John's Revelation, and how he may be 
said to diminish, or take away the words of this 
prophesy of this book. 

The words of John are these, verse 18. Tor I tes^ 
tify unto every man that heareth the words of the pio^ 
phesy of this hook^ if any man shall add unto these 
things^ God shall add unto him the plagues that are 
written in this book. Verse 19. And if any man shall 
' lake away from the words of the book of this prophesy^ 
Cod shall take away his part out of the book of life ^ and 

out 



The IVhole Book of the Revelation. 319 

out of the holy city^ and from the things which are written 
in thh book. 

I would have the reader to mind, and he mav know 
whether a man doth add unto this book, or take 
from it ; for this is to be minded, that whoever doth 
undertake to he a minister of Christ without a com- 
mission from him, or shall undertake to give the in- 
terpretation of the scriptures, without having the 
gift of interpretation; which gift he cannot have ex- 
cept he have a commission from God, or from him 
that did receive it from God. For how is it possible 
that any man should give true interpretations of the 
scriptures, and of that book of the Revelation of St. 
John, and yet not know the true God, nor the right 
devil ? 

Therefore it is for certain, that all non-commis- 
sionated ministers and speakers whatsoever in all 
these seven churches in Europe, I say, it is they only 
that do add unto this book, and they only that do 
take from it, they may be said to add to it, because 
they give this, and that sense upon the words of this 
prophesy, even what their imaginations doth dictate 
unto them, they being uncertain in themselves that 
what they say to be true. So that whoever doth 
take upon him to be a minister of the gospel, and to 
interpret the scriptures without a commission from 
God, or that knowledge aforesaid, I say such, men as 
those may be said to add unto the words of the pro- 
phecy of this book of the Revelation ; and not only 
80, but to the whole book of the scriptures. For 
all men that do undertake to be ministers* and 
preachers of Christ without a commission from him» 

they 



320 A True Interpretation of 

they not being sent by him, these men only are those 
that do add unto the prophesy of this book ; that 
is, they add their own vain thoughts and conceivings 
vS their own imagri nations unto the truths of God. 
So that instead of the true meaning ot the scriptures, 
the people have nothing else but the preachers 
thoughts and conceivings of the scriptures, and so 
are altogetlier unsatisfied in their spirits ; and these 
a;e those men that do add unto the prophesy of this 
book of the Revelation, and to tiie book of the scrip- 
tures. So in like manner will God add unto him, 
or them, the |)lagues that are written in this book. 

Now what these plagues are, they are spoken of 
in this book. The plagues that shall be added 
unto them, are spiritual ; that is to say, spiritual 
darkness upon the mind here, and the fear of the 
second death ; so that the soul of man shall possess 
the second death, which shall burn as a lake of fire 
and brimstone in utter darkness, where is weeping 
and gnashing of teeth to eternity. These are those 
spiritual plagues that God will add to all diosemcn 
that go to be preachers of his gospel, and were 
not se*it by him ; for they only do add unto the pro- 
phesy of this book. So that the reader may see, 
what a dangerous thing it is for a mail to take upon 
him to prophesy, preach, or teach as a messenger 
of Christ, without a commission from him. ior 
whoever doth so, he doth add his own vain thoughts 
and imaginations in the scriptures of those heavenly 
secrets, njystcries, and visions, declared by holy 
men, who were inspired by the holy Ghost, or the 
revelation of faith, to write those things aforesaid ; 

yet 



The U^hole Book of the kei>elation. 3 2 1 

yet men by their own imaginations, by the gift of 
learnings and by the natural wisdom of reason^ \rijt 
undertake to interpret scriptures, and to be preach^ 
ers to others, without a commission from God^ and 
without any true knowledge of God. And so these 
men do come to add other interpretations of their 
own conceivings unto the scriptures, which is con- 
trary to the mind of that spirit that writ them, and 
so they become capable to receive of those plagues 
that are written in this book, as aforesaid. 



A^ 



CHAP. LXXXIL 

L S O I M'ould have the reader to know, that 
the same men that do add their conceiving* 
unto this book, the same sort of men do take away 
from the words of this book of this prophesy. They 
may be said to take away from it, in that they will 
not suffer any true interpreter to expound the mean- 
ing of the words of the prophesy of that book of 
the Revelation, or any other scriptures; only this, 
some men's minds are acted out one way, and some 
another ; some men so they may be suffered to speak 
their own phantasies upon the scriptures, so as to 
please themselves and their hearers ; that is, thoy 
care not how much they add to this book, not 
minding to Uike any thing from it It is not their 
principles to take any thing from the scriptures, 
DUt their delight is altogether to add their vain con- 
ceptions, conceiving the meaning thus, and thus, 
' But he that taketh away from this book, is such 
a one that will not suffer the true interpretation of 

S s the 



32 2 A True Interpret atton of ' 

the scriptures, nor of this hook of the Revelation ; 
because the true interpretation of the scriptures 
overthroweth all the principles of religion in the 
world. So that if truth should be suffered to have 
freedom in the world, then all the old principles of 
ri livjicui that have been received in the world so 
many hundred yeare by the Pope and others, they 
would quite tall to the ground. So that there is a 
nrcc-sitv that there should be a number of men to 
add uhio this book, and a number of men to take 
a way tVom it. For true revelation always had some 
to add to it, and some to take from it ; so that he 
that takcth from it, God will take his part out of the 
book of life^ and out of the holy city^ and from tJie 
things nhich are ivritten in this book. The meaning 
is this, that as they would not suffer any true inter* 
pictation of the scriptures to abide in the world, 
but would take it quite away, both the interpre- 
tation, and tlie interpreter also: So in like manner 
(jod will take his part out of the book of lite, and 
out of the holy city, so that he shall have no part 
in that glory and everlasting life which is written of 
in this book of the Revelation. That is, he thought 
by tiiking away from the words of this book; that 
is, by his persecuting the true interpretation of it, 
that he (lid (iod good service, even as he did that 
added to it ; for he that adds unto it, as aforesaid, 
doth think he doth God o-ocd service ; so in like 
manner he that takcth fiom it, as aforesaid, that 
persecutes true revelation and true interpretation, 
he doth think he doth God good service in so doing ; 
and so he thinks to have a part in the book of life, 

and 



The IV hole Book of the Revelation. 323 

and to be one of the members of the holy citv, and 
to have a right to that ghiry and h:ippiiu*ss that \% 
Aviitten in ttiis book; when, alas, alas! he is one 
c)l them that hath taken from the prophesy of this 
book, by ix^rseeuting the true interpretation of if, 
so that God hath taken away that part he thought 
lie had in the book of Hfe, and that eonfideriee he 
bad in being a niemljer of the holy cit^s and of the 
glory Iiereaften 

J say all these things will Cod take away from 
those men, that do take away from the words of the 
prophesy of this book of the scriptures, and more 
especially this book of tiie Revelation of St. John, 
This is the true meaning of the spirit in adding and 
taking awav from this book of John's Revelation. 

Oh where is there a man hardly to be found, but 
lie is guilty of one of these two, either to add, or to 
take away from this mysterious book of the Revela- 
tion of Jolin ; so that the reader may see what the 
spirit doth mean by adding and taking away, and 
who they are that do this ; for this is to be con- 
sidered, that no man can interpret the scriptures 
but he that is chosen and sent of God, as Moses 
and Aaron, Peter and Paul, and us the witnesses of 
the spirit. 

Also none can interpret the scriptures truly, but 
those that have the same spirit as those had that 
spake the scriptures ; that spirit can trace the steps 
of God Almighty in tho^e three paths which God 
bath walked in ; tliose three paths are God's three 
commissions, or three records on earth ; to wit, 
water, blood, and spirit ; so that no commissionated 

S 3 2 man 




■ V 



324 . A True Interpretation of 

man of God can be said either to a<ld to, or dimiw 
nisli fVcnii the word of God, for he is chosen of God 
to reveal tlie mysteries of the kingdom unto his 
chosen ones, wlirch mysteries are hidden in that 
letter. So that the messengei's of God shall be 
punished of God if they will not go forth to declare 
tlie mysteries of tlie kingdom ; but on the contrary, 
if mm go and are not sent of God, they are punished 
of God for going before they were sent ; and iq 
going before they are sent, they do add and take 
away i'rom tlie scriptures, and from this book of the 
re\ eJjttion ; for they being not chosen, nor sent of 
God, they do not know the true meaning of tlie 
scriptures; so they not knowing the truth of them, 
tliey add tlieir own conceits and senses u|>on them, 
and diminish, and take away the true interpreter by 
persecution, and will not sufler it to abide in the 
vorld, least their own principles should fall by it; 
and this is the true meaning of the spirit, and what 
is meant by adding and taking away from the 
words of the prophesy of this book of the Revela- 
tion of St. John. 

1 thought it something necessary to open these 
two verses, because it hath been a thing common 
in niost people's mouths, when they have licard the 
interpretation of scriptures, with many deep secrets 
opeiied, and many heavenly mysteries revealed, 
M'hich never were revealed before, or that Imve not 
been commonly known amongst religious |>^>ple ; 
they have seemed iiard sayings, so that men have 
cryed out, O blasphemy, or else say I have added 
to the word of God ; or if the interpretation doth* 

differ 



The Whole Book of the Revetation. 325 

differ from the common received opinion or inter- 
pretalion, then they will say, I take away from the 
word of God : yet they know not what it is to add 
or to take from it; therefore I have opened these 
two last verses, in the last chapter, and the last 
verse but one of the Revelation of St. John, that 
the seed of faith may know what it is, and who 
they are, that add and diminish the words of the 
prophesy of this book aforesaid ; and who it is that 
doth not add, nor diminish, but do giVe the true 
interpretation of all the deep secrets and hidden 
mysteries of the whole book of the Revelation ; and 
now last of all what it is to add, and take away, 
with the joy and glory of tliem that do not add nor 
diminish thereunto ; with the plagues, shame, and 
misery of all those that do add thereunto, or dimi*' 
nish therefrom. 

So mtich for the interpretation of all the chief 
heads and hard sayings in the whole book of the 
Uevelatiou of St. John, and the conclusion of this 
epistle. 

Lodowick Muggleton. 



FINIS, 



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